
.•0,' O. 



1^ ..V / 



-C.I* .0^ \1''^^\<' 







ri _ • 



METHODISM 



AND THE 



(fniffunial of l^mtrifaii |utrf|euknrf ; 



OR, 



THE LOYAL AND LIBERAL SERVICES OF THE METHODIST EPISCOPAL 
CHURCH DURING THE FIRST CENTURY OF THE 
HISTORY OF THE UNITED STATES: 



WITH A BRIEF HISTORY OF THE VARIOUS BRANCHES OF METHODISM, 
AND FULL STATISTICAL TABLES. 



BY 

REV. E. M. WOOD, Ph. D, 



I have .1 presentiment that God Almighty designed America to be free and 
independent, and that a great American Methodist people will be gathered in this 
country. — Bishop Asbury. 



NEW YORK: 
NELSON & PHILLIPS 

CINCINNATI : 
HITCHCOCK <& WALDEN. 

18TG. 




THB LIBHAftT 
or C OWOK SM 

WASHINQTOV 



Entered according to Act of Congres3, in ttie j^ear 1S76, by 

NELSON & PHILLIPS, 
In the Office of the Librarian of Congress at Washington. 



DEDICATION. 



ur lamented Christian Fathers of the First Century of the Great Republic, 
and to all now living who love the Religious and Civil Prosperity 
of the United States, and especially to the Youth of our 
land who are to become responsible for the defense 
and perpetuity of our glorious Institutions 
during the next Century, is this 
volume respectfully 
dedicated 

BY ITS AUTHOR. 



CONTENTS. 



PART I. 

LOYAL AND PATRIOTIC SERVICES. 

Chapter Page 

Introduction 9 

I. John Wesley a Friend of the American Colonies 13 
II. Asbury's Adoption of the American Cause and 

Country 38 

III. Loyalty of the Native Ministry and Membership 44 

IV. The Constitution of the Church Loyal 57 

V. Protests against National Evils 66 

VI. The Public School Question : Denominational or 

Common Schools 80 

VII. The Public School Question : Christian Aspect 

OF Common Law 95 



PART II. 

LIBERAL CHARACTER AND TENDENCY OF THE 
CHURCH. 



I. Liberal Views of Church Government in 

11. The Origin of Episcopacy: Prelatical and Er- 
roneous Opinions 125 

III. The Origin of Episcopacy : Liberal and True 

Doctrine 141 

IV. How Methodism in Great Britain failed to be- 

come Episcopal : Wesley's Desire and Efforts 

TO make it such 163 

V. Dilemma of British Methodism 175 



8 



Contents. 



Chapter Page 

VI. How THE Methodist Church in the United 

States became Episcopal — The Episcopacy a 
Strong Bond of Union 192 

VII, Offices in the Old and New Testament Min- 

istry 208 

VIII. The Nature of the Presiding Eldership 219 

IX. Choosing or Appointing Pastors — Ministerial 

Term in Cities 230 

X. Powers of the Laity : Reception and Expulsion 

of Members 247 

XI. Powers of the Laity — Lay Delegation — Rev- 
enues 2C5 

. XII. Women's Work in the Church 282 

XIII. Liberality of Doctrine 295 

XIV. Methods of Propagandism 304 

XV. Development and Liberal Tendency — Changes 

Proposed 335 

XVI. Providential Favor attending the Church 355 

XVII. Brief History of other Methodisms in the 

United States 368 

XVIII. Union of Methodisms 372 

Appendix 383 



INTRODUCTION. 



A'ATE have no desire long to detain the attention of 
^ ^ the reader. We presume that he cares but little 
to know who we are personally if we but clearly present 
the thoughts we have to offer, and if those thoughts are, 
in themselves, instructive. He need not be told that 
the topics discussed are timely and fresh, for, though 
they may appear so to us, they may not so present them- 
selves to him. If, however, they should seem to him 
trite, we trust he will "hear us for our cause," and then 
decide according to his sovereign pleasure. Any words 
of commendation to an intelligent public cannot in- 
duce a favorable conclusion. We trust that after read- 
ing the following action of the General Conference of 
the Methodist Episcopal Church, at its session of 1872, 
respecting the matters herein treated, our little book 
will be deemed a tract for the times. 



GENERAL CONFERENCE ACTION. 

" iltljercas, the fourth of July, 1876, will be the cen- 
tennial anniversary of the Declaration of American 
Independence; and, 

" ®lje'-£a0, a loyal and patriotic sentiment must prompt 
every citizen to join in some appropriate commemora- 
tion of the event ; and, 

" Mjcrcas, the Methodist Church was the first, through 
a deputation of her chief ministers, to give a pledge of 
support to the Government in the days of Washington ; 



10 



Introduction. 



and, ever maintaining an unswerving loyalty, was second 
to none in the struggle for the perpetuation of that gov- 
ernment in the days of Lincoln, 

" i^ljereforc, it is meet that we, the General Conference 
of the Methodist Episcopal Church, formally express 
our gratification that Congress has directed timely ar- 
rangements to be made for the celebration of this first 
National Centenary. 

" Furthermore, while all loyal people will be prompt- 
ed by their patriotism to participate in the commemora- 
tive ceremonies thus appointed, it will be an occasion on 
which our Church and people will seek, by appropriate 
religious services, to declare their faith in, and cogni- 
zance of, the overruling providence of Almighty God, 
and especially that under his guidance our fathers, by 
their heroism and sacrifices, maintained the Declaration 
of Independence, and by their wisdom and devotion 
established our Republican institutions ; that under his 
favor our country has enjoyed during the century long 
intervals of peace, and an unprecedented prosperity; 
that under his blessings those arts and sciences and 
forms of industry which develop the resources of a 
land and elevate the character of a people have been 
fostered ; that under his providence the means of intelli- 
gence have been multiplied, the cause of education pro- 
moted, and our free-school system, the fruit of Ameri- 
can Protestantism and the bulwark of American freedom 
firmly established ; that under his control the nation 
has been led to abolish slavery and reinvest the eman- 
cipated with every civil and political right ; that under 
his restraints, during the prosperous periods of peace 
and the terrible seasons of war, our people, by respect 
to authority and obedience to law, have proven to the 
world that governments may be permanent where man 
is free; and that, under his special care, our Church has 
been protected in her religious liberty, and our people 



Introduction. 



have shared in the common happiness and prosperity ; 
therefore be it by this General Conference 

''''Resolved^ i. That the Centenary of American Inde- 
pendence shall be appropriately celebrated by all our 
Churches and people with devout thanksgiving to Al- 
mighty God, by special religious services, and liberal 
thank-offerings. 

Resolved, 2. That the thanksgiving services shall be- 
gin with the first Sabbath of June in 1876, and close on 
the fourth day of July, to be celebrated at such times and 
places as may best suit the convenience of the Societies. 

Resolved, 3. That the primary object shall be the spir- 
itual improvement of our people, especially by review- 
ing what God hath wrought for our Nation, and by cul- 
tivating feelings of gratitude to Him for the benefits of 
civil and religious liberty. 

Resolved, 4. That this gratitude shall have an appro- 
priate expression of pecuniary contributions from our 
people according to the measure of their ability, so to 
be appropriated as to increase the efficiency of our de- 
nomination in promoting the welfare of our country. 

" Resolved, 5. That as the Church and State, by their 
respective agencies, are brought into a more direct and 
vital co-operation in the education of the people than 
at any ofher point of their distinct movements, and as 
our Church does directly promote the welfare of the 
country by her educational institutions, therefore a 
most fitting commemoration of the National Centenary 
will be liberal offerings from our people to strengthen 
those educational institutions. 

^''Resolved, 6. That the gifts of our people shall be de- 
voted to the cause of education, and shall be applied either 
to a local or a g enteral object. The local object shall be the 
endowment of educational institutions under the patron- 
age of our Annual Conferences, and the increase of exist- 
ing educational funds. The general object shall be the 



12 



Introduction. 



aid of needy young men called to the ministry, or needy 
youngwomen called to the missionary work in our Church, 
in preparing for their respective spheres of duty, and the 
contributions for this object, together with all contribu- 
tions not designated for other objects, shall constitute a 
fund to be known as the National Cente?iary Fund^ to be 
held in trust and administered by the Board of Education 
of the Methodist Episcopal Church, the principal forever 
to remain intact — the interest alone to be used for the 
above-named purposes, under such regulations as the 
General Conference shall from time to time prescribe. 
Resolved, '] . That each Annual Conference shall in 

1874 provide for a memorial discourse to be delivered 
before its own body during its session first preceding 
the fourth of July, 1876, and shall during its session in 

1875 give the necessary directions to secure in all our 
Churches the observance of the commemorative services 
in 1876 recommended by the Board of Bishops. 

^''Resolved, 8. That the Board of Bishops shall devise a 
programme of religious services for the fitting commem- 
oration of the event, and each Bishop shall present it to 
the annual conferences over which he may preside dur- 
ing 1875, and bring this action of the General Confer- 
ence to the timely notice of the Annual Conferences. 

^''Resolved, 9. That the Board of Bishops shall prepare 
a commemorative address, and present it to the next 
General Conference on the first day of the session, to 
be immediately published to the Church, with such rec- 
ommendations from the General Conference as will en- 
list all our people in the cheerful and devout observance 
of those special thanksgiving services which shall be 
the most appropriate and fervent expression of gratitude 
to Almighty God, of faith in Jesus Christ the Saviour 
and Ruler of the world, of love to our country, and of 
loyalty to the free institutions which are based upon the 
immortal Declaration." — Journal of Gen. Con/., 1S72. 



METHODISM 

AND THE 

AMERICAN CENTENNIAL. 



PART 1. 

LOYAL AND PATRIOTIC SERVICES. 



CHAPTER L 
John Wesley a Friend of the American Colonies. 

T~\URING the period of the American Revolution 
there were few greater men in England than 
John Wesley. His writings were, for the most 
part, largely read by all classes, especially what he 
wrote upon the American question, the then great 
subject of national thought and disquisition. These 
writings show that Wesley was friendly to the Amer- 
ican cause. As a prevenient fact to the showing of 
this, however, let us note the nature of his loyalty to 
the king. 

In 1744 he said, speaking for himself and his so- 
cieties, they were " steadily attached to his Majesty's 
royal person and illustrious house, and ready to obey 
him to the uttermost in all things which they con- 



14 Methodism and American Centennial. 

ceived to be agreeable to the written word of God." — 
Tyerman, vol. i, p. 439. Again, he said, in 1774, 
We cannot, indeed, say or do either more or less 
than we apprehend consistent with the written word 
of God ; but we are ready to obey your Majesty to 
the uttermost in all things which we conceive to be 
agreeable thereto'' — Wesley's Works, vol. iii, p. 310. 

Here are two extracts from his life separated by a 
period of thirty years, and bearing directly on the 
character of his loyalty to the king. Instead of it 
being a slavish loyalty, is it not the most intelli- 
gent, liberal, and scriptural kind of obedience t We 
hesitate not to say that it is such obedience as any 
and every citizen is bound by the word of God and 
an enlightened conscience to render to all who are 
in authority, be their office what it may. Wesley was 
not, then, a violent monarchist, though certainly not 
a republican. But there was in his great heart sym- 
pathy for all oppressed people, and an utter hatred 
of tyranny. It has been affirmed that all through 
the critical period of our Revolutionary War he was 
our enemy. This we deny, and proceed at once to 
make good that denial. 

As a general principle, John Wesley was opposed 
to war. He says, What an amazing way of decid- 
ing controversies ! What must mankind be, before 
such a thing as war could ever be known or thought 
of upon earth ! How shocking, how inconceivable, 
a want must there have been of common understand- 



Wesley a Friend of the American Colonies . 15 

ing, as well as common humanity, before any two 
governors or any two nations in the universe could 
once think of such a method of decision." — Wesley's 
Works, vol. V, p. 512. ■ 

To Wesley war was an " amazing," " shocking " 
way of deciding national controversies. But most men 
consider that if ever war be justifiable it is in case of an 
invasion. There were two instances of this kind in the 
life-time of Wesley. Jackson, in his " Life of Charles 
Wesley," says, (p. 520,) " Mr. John Wesley, it would 
appear from a passage in one of his brother's letters, 
advised some of his men to learn the military exer- 
cise, that they might be better prepared to defend 
their country and home in case the threat of inva- 
sion (by the French, 1756) should be carried into 
execution.". This much he could do without contra- 
dicting the general principle by which he was gov- 
erned in his opposition to the dreadful arbitrament 
of the sword to decide questions of controversy. 

It also appears that about the year 1780 the king- 
dom was again in imminent danger of invasion. Wes- 
ley then offered to raise some troops for its defense ; 
but in two years after this he writes thus : " Two or 
three years ago, when the kingdom was in imminent 
danger, I made an offer to the Government of raising 
some men. The secretary of vv^ar (by the king's or- 
der) wrote me word that it was not necessary ; but 
if ever it should be necessary his Majesty would let 
me know. I never renewed the offer, and never in- 



1 6 Methodism and American Centennial. 



tended it ; but Captain Webb, without my knowing 
any thing of the matter, went to Col. B., the new sec- 
retary of war, and renewed that offer." — Works, vol. 
vii, p. 8 1. Wesley seems here to reflect upon this 
offer to engage in the defense of his country and 
home. The offer was so seemingly contrary to his 
general principles upon war, that he appears to have 
regretted immediately that he had even made the offer, 
and says he " never intended'' to renew it. 

Having proven that Wesley was in general opposed 
to war, we will now establish the particular fact 
that he was opposed to the English treatment of the 
American question ; that he was opposed to the Brit- 
ish Government making war upon the Colonies. And 
if we show this, will it not prove his sympathy with 
the Colonies t 

In 1770, in a tract entitled ''Free Thoughts on 
Public Affairs," he says, " I do not defend the meas- 
ures which have been taken with regard to America ; 
I doubt whether any man can defend them, either on 
the foot oi law, equity, ox prudence^ 

On Feb. 9, 1775, both houses of Parhament in- 
formed the king that the colonists were in rebellion, 
and requested the king to take the most effective 
measures to enforce obedience. The king's reply was 
a request to Parliament to increase both the naval 
and mihtary forces. This meant to prepare for war 
against the Colonies. John Wesley, in about two 
weeks, preached an impressive sermon on the " horrid 



Wesley a Friend of the American Colonies. 17 

effects of a civil war," in which he said " that of all 
scourges from God war was the most to be deprecat- 
ed, because it often swept away all traces of religion, 
and even of humanity." Even his text was suggestive : 
Let my counsel be acceptable unto thee, and break 
off thy sins by righteousness, and thine iniquities by 
showing mercy to the poor ; if it may be a lengthen- 
ing of thy tranquillity!' Dan. iv, 27. This discourse 
adds proof to our former proposition, that Wesley 
deprecated war. Five years before, as we have seen, 
he had publicly blamed the Government for not 
"showing mercy to the poor" Colonies, and now he 
urges England to " break off her sins " and not en- 
gage in the war, that there might be a "lengthening 
of her tranquillity." 

For a long time he fondly hoped and prayed that 
England might not engage in war with the Colonies. 
In May 19, 1775, he wrote to Mr. Rankin, then in 
America, saying, Never was there a time when it 
was more necessary for all that fear God, both in En- 
gland and in America, to wrestle with God in mighty 
prayer. In all the other judgments of God the inhab- 
itants of the earth learn righteousness ; but wherever 
war breaks out God is forgotten, if he be not set at 
open defiance. What a glorious work of God was at 
Cambuslang and Kilsyth from 1740 to 1744! But 
the war that followed tore it all up by the roots, and 
left scarce any trace of it behind." 

We here publish in full his celebrated letter to 
2 



1 8 Methodism and American Centennial. 



Lord North, prime minister of England, a copy 
of which was sent to Dartmouth, the secretary of 
the colonies. It is taken from Macmillan's Maga- 
zine, 1 871. 

The following remarkable letter from John Wesley to Lord 
Dartmouth, the then colonial secretar}^ which, through the 
kindness of the present earl, is for the first time published from 
the original in the archives of his family, cannot fail to be read 
with much interest and instruction at a juncture in many re- 
spects like that at which its burning words were called forth. 
It is the kind of letter, mutatis mutandis, that ought to have 
been written by the pope to the emperor of the French at the 
unprovoked beginning of the present war, or by any French 
ecclesiastic who believes that his country is laboring under a 
fatal illusion in refusing to acknowledge its defeat, and in be- 
lieving that the loss of an inch of territor\^ is the destruction of 
the whole nation. It might even be written by some German 
pastor or professor, who thinks that he might persuade the king 
or Count Bismarck to moderate, for the sake of peace, even 
their just demands. That Wesley was right we now all ac- 
knowledge. It is possible that had any one of the person- 
ages whom we have imagined so spoken, they might have been 
right also. 

" My Lord : — I would not speak — as it may seem to be con- 
cerning myself with things that lie out of my pronnce — but I 
dare not refrain from it any longer. I think silence in the pres- 
ent case would be a sin against God, against my country, and 
against my own soul. 

" But what hope can I have of doing good, of making the 
least impression upon your lordship, where so many have spok- 
en in vain, and those far better qualified to speak on so delicate 
a subject? 

" They were better qualified in some respects ; in others they 
were not. They had not less bias upon their minds. They 
were not free from worldly hopes and fears. Their passions 



Wesley a Friend of the American Colonies. 19 



were engaged : and how easily do these blind the eyes of the 
understanding ? They were not more impartial. Most of them 
were prejudiced in the highest degree. They neither loved the 
king nor his ministers. Rather, they hated them with a perfect 
hatred. And your lordship knowing this, if you was a man, 
could not avoid having some prejudice to them ; in which case 
it would be hardly possible to feel the full force of their 
arguments. 

" They had not better means of information, of knowing the 
real tempers and sentiments, either of the Americans on the 
one hand, or of the English, Irish, and Scots on the other. 
Above all, they trusted in themselves, in their own power of 
convincmg and persuading. I trust only in the living God, who 
hath the hearts of all men in his hand. 

" And whether my writing do any good or no, it need do no 
hariti. For it rests within your lordship's breast, whether any 
eye but your own shall see it. 

" All my prejudices are against the Americans. For I am 
a high-churchman, the son of a high-churchman, bred up from 
my childhood in the highest notions of passive obedience and 
non-resistance. And yet, in spite of all my rooted prejudice, 
I cannot avoid thinking (if I think at all) that an oppressed' peo- 
ple asked for nothing more than their legal rights, and that in 
the most modest and inoffensive manner which the nature of 
the thing would allow. But waiving this, waiving all consider- 
ations of right and wrong, I ask, ' Is it common sense to use 
force toward the Americans } ' 

" A letter now before me says, ' Four hundred of the regulars 
and forty of the militia were killed in the last skirmish.' What 
a disproportion ! And this is the first essay of raw men against 
regular troops ! 

" You see, my lord, whatever has been affirmed, these men 
will not be frightened. And it seems they will not be con- 
quered so easily as was at first imagined. They will proba-" 
bly dispute every inch of ground, and, if they die, die sword 
in hand. 

" Indeed, some of our valiant officers say, ' Two thousand meU; 



20 Methodism and American Centennial. 



will clear America of these rebels.' No, nor twenty thousand, 
nor perhaps treble that number, be they rebels or not. They 
are as strong men as you ; they are as valiant as you, if not 
abundantly more valiant. For they are one and all enthusiasts ; 
enthusiasts for liberty. They are calm, deliberate enthusiasts. 
And we know how this principle 

" '■ Breathes into softest souls stern love and war, 
And thirst of vengeance, and contempt of death.' 

We know men animated with this will leap into a fire or rush 
upon a cannon's mouth. 

"'But they have no experience of war.' And how much 
more have our troops ? How few of them ever saw a battle ? 
' But they have no discipline.' That is an entire mistake. Al- 
ready they have near as much as our army. And they will 
learn more of it every day. So that in a short time they "will 
understand it as well as their assailants. 

" ' But they are divided among themselves, so you are in- 
formed by various letters and memorials.' So, I doubt not, 
was poor Rehoboam informed concerning the ten tribes. So 
(nearer our times) was Philip informed concerning the people 
of the Netherlands. No, my lord, they are terribly united ; 
not in the province of New England only, but down as low as 
the Jerseys and Pennsylvania the bulk of the people are so 
united that to speak a word in favor of the present English 
measures would almost endanger a man's life. Those who in- 
form me of this (one of whom was with me last week, lately 
came from Philadelphia) are no sycophants ; they say nothing 
to curry favor ; they have nothing to gain or lose by me. But 
they speak with sorrow of heart what they have seen with their 
eyes and heard with their own ears. 

" Those men think, one and all, be it right or wrong, that 
they are contending ^ro aris et focis, for their wives, children, 
and liberty. What advantage have they herein over men 
that fight only for pay ? none of whom care a straw for the 
cause wherein they are engaged, most of whom strongly dis- 
approve it. 



Wesley a Friend of the American Colonies. 21 



" Have they not another considerable advantage ? Is there 
occasion to recruit the troops ? Their supplies are at hand, all 
round about them ; ours are three thousand miles off. 

" Are we then able to conquer the Americans, suppose they 
are left to themselves ? Suppose all our neighbors stand stock 
still, and leave us and them to fight it out ? But are we sure 
of this ? Are we sure that all our neighbors will stand stock 
still ? I doubt they have not promised it. And if they had, 
could we rely upon those promises ? 

" Yet it is not probable they will send ships or men to America. 
Is there not a shorter way ? Do they not know where England 
and Ireland lie And have they not troops as well as ships in 
readiness ? All Europe is well apprised of this ; only the En- 
glish know nothing of the matter. What if they find means 
to land but ten thousand men ? Where are the troops in En- 
gland or Ireland to oppose them ? Why, cutting the throats 
of their brethren in America ! Poor England in the meantime ! 

" ' But we have our militia, our valiant, disciplined militia ; 
these will effectually oppose them.' Give me leave, my lord, 
to relate a little circumstance of which one then on the spot in- 
formed me. In 1716 a large body of militia were marching 
toward Preston against the rebels. In a wood which they 
were marching by a boy happened to discharge his fowling- 
piece. The soldiers gave all for lost, and by common consent 
threw down their arms and ran for life. So much dependence 
is to be placed on our valorous militia ! 

" But, my lord, this is not all. We have thousands of ene- 
mies, perhaps more dangerous than French or Spaniards. 
They are landed already ; they fill our cities, our towns, our vil- 
lages. As I travel four or five thousand miles every year, I 
have an opportunity of conversing freely with more persons of 
every denomination than any one else in the three kingdoms. 
I cannot, therefore, but know the general disposition of the peo- 
ple, English, Scots, and Irish ; and I know a huge majority of 
them are exasperated almost to madness. Exactly so they 
were throughout England and Scotland about the year 1640, 
and in great measure by that same means ; by inflammatory 



22 Methodism and American Centennial. 



papers, which were spread, as they are now, with the utmost 
diligence in every corner of the land. Hereby the bulk of the 
people were effectually cured of all love and reverence of the 
king. So that, first despising, then hating him, they were just 
ripe for open rebellion. And I assure your lordship so they 
are now ; they want nothing but a leader. 

" Two circumstances more deserve to be considered : the one, 
that there was at that time a general decay of trade, almost 
throughout the kingdom ; the other, that there was an uncom- 
mon dearness of provisions. The case is the same in both re- 
spects at this day. So that even now there are multitudes of 
people that, having nothing to do and nothing to eat, are 
ready for the first bidder ; and that, without inquiring into the 
merits of the cause^ would flock to any that would give them 
bread. 

" Upon the whole, I am really sometimes afraid that ' this 
evil is of the Lord.' When I consider (to say nothing of ten 
thousand other vices shocking to human nature) the astonish- 
ing luxury of the rich, and Xh^profatieness of rich and poor, I 
doubt whether general dissoluteness of manners does not de- 
mand a general visitation. Perhaps the decree is already gone 
forth from the Governor of the world. Perhaps even now, 

" ' As he that buys surveys a ground, 

So the destroying angel measures it around. 

Calm he surveys the perishing nation, 

Kuin behind liim stalks, and empty desolation.' 

" But we Englishmen are too wise to acknowledge that God 
has any thing to do in the world ! Otherwise should we not 
seek him by fasting and prayer before he lets the lifted thunder 
drop } O, my lord, if your lordship can do any thing let it 
not be wanting ! For God's sake, for the sake of the king, of 
the nation, of your lovely family, remember Rehoboam ! Re- 
member Philip the Second ! Remember King Charles the 
First ! 

" I am, with true regard, my lord, your lordship's obedient 
servant, John Wesley. 

" June 15. 1775, ifi the way to Dublin^ 



Wesley a Friend of the Americajt Colonies. 23 

It will be observed that in Mr. Wesley's letter to 
Lord North he says : " A letter now before me says, 
^Four hundred of the regulars and forty of the militia 
were killed in the last skirmish.' What a dispropor- 
tion ! And this is the first essay of raw men against 
regular troops." That this was the battle of Lexing- 
ton and Concord will appear evident from two con-. 
siderations : first, it was about the number killed in 
that battle ; and, second, the battle of Bunker Hill, 
the next in order, occurred June 17th, 1775, only two 
days after the letter to Lord North was written. At 
that time no news could have reached England in 
two days. But as the battle of Lexington and Con- 
cord occurred -April 19th, 1775, this gives ample time 
for the news to reach Wesley before the 15th of June, 
1775, the date of his letter to Lord North. 
. Tyerman says of these letters (vol. iii, p. 200) that 
they "are full of warnings and foresight, which were 
terribly fulfilled, and for fidelity, fullness, terseness — in 
short, for miiltum in parvo — were, perhaps, without a 
parallel in the correspondence of these ministers of 
state." It was certainly a clear and emphatic plea 
for. the colonies when he said of them "that an op- 
pressed people asked for nothing more than their 
legal rights, and that in the most modest and inoffen- 
sive manner which the nature of the thing would 
allow." 

In this letter, addressed to the prime minister, 
Lord North, Wesley tried to persuade England not 



24 Methodism and American Centennial. 

to engage in war with the colonies, as the letter 
clearly proves. He first tried to prove that "they 
[the colonies] ask for nothing but their legal rights." 
He then says : " But waiving this, waiving all consid- 
erations of right and wrong, I ask, Is it common sense 
to 7ise force toward the Americans ? You see, my 
lord, whatever has been affirmed, these men will not 
be frightened. And it seems they will not be con- 
quered as easily as was first imagined. They will 
probably dispute every inch of ground, and if they 
die, die sword in hand." What prophetic words ! It 
is abundantly clear that Mr. Wesley sought to pre- 
vent force being used against the Americans. 

Again, October 20, 1775, he wrote to Mr. Rankin 
in America: "I am entirely of your mind. I am per- 
suaded love and tender measures will do far more 
than violence. And if I should have an interview 
with a great man, [probably Lord North,] which 
seems to be not unlikely, I will tell him so without 
circumlocution." All the above certainly proves our 
founder s sympathy with the cause of the American 
colonies. 

But, again, Wesley, instead of being a "despotic 
monarchist," and an enemy to the colonies all through 
the Revolution, was known to belong to a class of 
liberal-minded men in England — liberal in religion 
and liberal in politics. 

He was a descendant of a long line of Noncon- 
formists, such as are now known as Dissenters. His 



Wesley a Friejid of the American Colonies. 25 

paternal great-grandfather, and both of his grandfa- 
thers, were Nonconformists. And although his fa- 
ther and mother were not recognized as Dissenters, 
but in some respects entertained high-church princi- 
ples, yet that they were not " despotic monarchists," 
but very liberal in their views, may be seen from the 
following instances. Whitehead says (p. 24) that at 
one time " he absolutely refused [while he was chap- 
lain] to read the king's declaration, and though sur- 
rounded with courtiers, soldiers, and informers, he 
preached a bold and pointed discourse against it from 
Dan. iii, 17, 18 : * If it be so, our God whom we serve 
is able to deliver us from the burning fiery furnace, 
and he will deliver us out of thine hand, O king. 
But if not, be it known unto thee, O king, that we 
will not serve thy gods, nor worship the golden image 
which thou hast set up.' " Whitehead says of this 
event that "in this noble instance of integrity and 
firmness of mind Mr. Wesley has given us an une- 
quivocal proof that a person of high-church principles 
may be a true friend to the Protestant cause and the 
liberty of the subject," This was the liberal kind of 
loyalty entertained by John Wesley's father, and the 
very true and wise comment upon it. He was not a 
"despotic monarchist." 

There are two instances in the life of John Wesley's 
mother which prove her Hberality. During her hus- 
band's absence in London, on official business, she 
conducted public services in her own house on Sab- 



26 Methodism and American Centennial. 



bath evening ; and her son, John, said of her, that she 
was "a preacher of righteousness." — Whitehead, p. 38. 
This conduct enraged some of the clergymen, and was 
by them considered a departure from the practices of 
the Church of England. The other instance is the 
case of Thomas' Maxfield, a person connected with 
one of Mr. Wesley's Societies, who, though but a car- 
penter, undertook to preach. When John Wesley 
learned of it he hastened home to put a stop to his 
preaching. Mrs. Wesley, John's mother, approved 
of Maxfield's preaching, and said to her son, "John, 
take care what you do with respect to that young 
man, for he is as surely called of God to preach as 
you are. Examine what have been the fruits of his 
preaching, and hear him yourself." — Tyerman, p. 369. 
These two instances show the liberality of her views, 
and that she was practically a Dissenter. She was 
no "despotic monarchist." 

Thus it is seen that John W^esley was blessed 
with a liberal-minded ancestry, and was himself, 
as we might anticipate from such a lineage and 
his practical character he would be, really more of 
a Dissenter than a high-Churchman. His hberal 
views of doctrine and church polity and loyalty 
make it a positive insult to call him "a despotic 
monarchist." 

It is true that John Wesley never wished to be 
called a Dissenter. Yet no one knew better than he 
of his many variations from the order of the Church 



Wesley a Friend of the American Colo7iies. 27 

of England. We believe that Tyerman has fairly and 
fully expressed this double church relation of Wes- 
ley : " Having founded Churches, or Societies, as he 
persisted in calling them, he proceeded to provide and 
to ordain — yes, to ordain — for them ministers. He 
was a clergyman of the Episcopal Church of England, 
with the views of a Dissenter, and acting accordingly, 
there was, of course, in his future proceedings much 
that was incongruous and perplexing." — Vol. i, p. 511. 
On page 5 10 the same author also says : " It is not too 
much to say that from the time of reading the book 
of Lord King Wesley's principles of ecclesiastical pol- 
ity were substantially the same as those ot Dissent- 
ers." To call a man of such liberal views of relig- 
ious doctrines and church polity, notwithstanding his 
loyalty to the king, a " despotic monarchist," is cer- 
tainly as far from the truth as it is deficient in hon- 
esty and good taste.* 

But during the colonial trouble John Wesley was 
the intimate friend of some of those who were high in 
office and known to be friends of the colonies. Lord 
Dartmouth was considered a secret friend of the 
Americans, although he filled the important position 
in the British Government of secretary of the colo- 

* Yet from Tyerman's statement one important deduction is to be 
made. Wesley, unlike most Dissenters, preferred an episcopal form 
of church government. Even after he had read Lord King both 
Wesley and his Conference declared that the three " orders " vi^ere 
sanctioned, though not enjoined, in the New Testament, and Wesley 
sent 10 American Methodism a form for the three ordinations. 



28 Methodism and American Centennial. 



nies. Some of the colonists esteemed him so highly 
as to name one of their colleges Dartmouth, in honor 
of him. 

His lordship was the intimate and patronizing friend 
of the Wesleys. He was, perhaps, the only noble- 
man that openly espoused the cause of Methodism. 
Stevens, in his " History of Methodism," (vol. i, pp. 
408-410,) says of him : "At Cheltenham the church 
was refused them by its rector and wardens ; but Lord 
Dartmouth, noted as a Methodist, himself opened his 
mansion for them. Downing, his chaplain, was a 
Methodist evangelist, and had done much good in 
the neighborhood." In his great "field-day" among 
Whitefield's auditors this great man " stood, with his 
family, their friend and patron." " Turned away 
from the Church, the evangelist found shelter at his 
mansion." As to Lord North, the prime minister of 
Enojland, we read in Peck's " History of the Republic" 
(p. 288) that " he was in principle and feeling opposed 
to the war. Officially he favored the king, but per- 
sonally the colonies. This fact was of great moral 
importance to America." Now Wesley, during this 
period, was the intimate friend, not only of Dart- 
mouth, but also of North, as the letters to each of 
them would indicate. Besides this, Tyerman says, 
(vol. iii, p. 364 :) " Wesley was an ardent friend of the 
ministry of Lord North." Thus have we seen that 
John Wesley had a liberal lineage, that he himself 
was a practical Dissenter, and an intimate friend and 



Wes/ey a Friend of the American Colonies. 29 

associate of those known to be at heart in sympathy 
with the American cause. 

Now we will give some attention to the supposed 
proof of Wesley's disloyalty to the American cause. 

We refer, first, to the " Calm Address to the Col- 
onies." It is admitted that this document is unfa- 
vorable to the views entertained by the American 
colonists. In extenuation we may plead that the 
" Address " was not an original composition of Wes- 
ley's, but one he found already in print, and merely 
revised and adapted to his purpose, as he did many 
other floating literary productions. What object had 
he in publishing the document? The title is signifi- 
cant, a calm address. He had Societies both in En- 
gland and America. He v^ras anxious, if possible, to 
save both from the ravages of a threatened war. 
We have spoken of his general dread of war because of 
its moral evil, and of his consequent opposition there- 
to. He wrote also a "Calm Address to the Inhabit- 
ants of England." This was philanthropic and Chris- 
tian. But it is evident that at that time he did not 
clearly understand the true cause of complaint on the 
part of the American colonies. In his reply to those 
who severely censured him for adopting the opinions 
of the tract he says: "But what they [the American 
colonists] contend for is, the illegal privilege of being 
exempt from parliamentary taxation — a privilege this 
which no charter ever gave to any American colony 
yet. . . . Which, in fact, our colonies never had ; 



30 Methodism and American Centennial. 

which they never claimed till the present reign ; and 
probably they would not have claimed it now had 
they not been incited thereto by letters from England." 
— Tyerman, vol. iii, p. 192. He calls this " the real 
state of the question, without any coloring or aggra- 
vation." Johnson, the famous author of the tract, 
had undoubtedly led him into an error. With this ex- 
planation no one in America or England can justly find 
fault with what he wrote. But it is evident that Wes- 
ley was disappointed in the exciting effect which this 
*' Address" produced. He says, on the page referred 
to, Least of all did I write to inflame any ; just the 
contrary. I contributed my mite toward putting out 
the flame which rages all over the land." In a letter 
to Thomas Rankin, then in America, dated the same 
year as the " Calm Address," (1775,) he expresses the 
same sentiment. He says : "All parties are already 
too much sharpened against each other ; we must 
pour water, not oil, into the flame. I had written a 
little tract (" Calm Address ") upon the subject before I 
knew the American ports were shut ttp. I think there 
is not one sharp word therein ; I did not design there 
should be." Here he not only gives his motive for 
printing the "Address," which was certainly good, 
but also implies a regret that he had published it at 
all. But in the same letter he deplores its continued 
circulation. He says : " Indeed it is provoking ; I 
suppose above forty thousand of them have been 
printed in three weeks, and still the demand for them 



Wesley a Friend of the American Colonies. 31 

is as great as ever." From this it is quite reasonable 
to suppose that, had he not sold the copyright, as was 
his custom, particularly respecting his miscellaneous 
productions, he would have stopped its circulation at 
once. It is evident, therefore, that this "Address," 
which is mainly relied on to prove his want of sym- 
pathy with the American cause, was, upon more ma- 
ture reflection, unsatisfactory to Wesley himself, for 
the two reasons that it did not fairly present the case, 
and that it did not set forth his former and general 
sympathy for the American colonies. 

But despite all these things the tract in the end 
had a good effect. Indeed, Wesley says in his 
"Calm Address to the Inhabitants of England," in 
1777, that its effects had exceeded "his most san- 
guine expectations." Tliis he could say without in- 
dorsing what the "Address" contained. We have 
no doubt the effect was to postpone the war and pro- 
long the fondly entertained hope of Wesley of final 
and righteous adjustment and reconciliation ; for we 
shall show that such a result was not wholly aban- 
doned by either party for years after. We hold it, 
then, unfair to rely upon this " Address " as a true 
and full expression of Wesley's sentiment toward the 
colonies. 

We next refer to Wesley's " Address to the People 
of England," published in 1777. In this "Address" 
the error into which Johnson had led Wesley two 
years before occasionally crops out : that the colonics 



32 Methodism and American Centennial. 

asked for liberty or exemption from taxation — which 
of course, was a mistake, since they were wilHng to 
return a proper revenue. But the point to which 
reference is made is embraced in the following para- 
graph, which we give in its integrity. He says: 
" Permit me to add a few words to you, a small por- 
tion of whom dissent from, but the far greater part 
remain in, the Church ; you who are vulgarly called 
Methodists. Do any of you blaspheme God or the 
king } None of you, I trust, who are in connection 
with me. I would no more continue in fellowship 
with those who continue in such a practice (blasphem- 
ing God and the king) than with Sabbath-breakers, 
or thieves, or drunkards, or common swearers. But 
there are not a few who go under that name — though 
they have no connection with us,* yea, though they 
cordially hate us as dreadful heretics, for beh"eving 
that God willeth all men to be saved — who hate the 
king and all his ministers only less than they do an 
Arminian, and who speak all manner of evil of them 
in private, if not in public too." 

In this Wesley reproved them sharply for blas- 
pheming God and the king;" for "hating" the king 
and all his ministers ; for speaking "all manner of evil 
of them." Does not the Bible forbid these practices 
in the plainest terms } He was wholly right, then, 
in what he said. And while the colonial fathers 
hated the government of the king, they did not 

* Calviiiistic Methodists. 



Wesley a Friend of the American Colonies. 33 



" blaspheme God and the king ;" neither did they 
speak " all manner of evil" of his ministers. They 
spoke most emphatically, and yet kindly, of the 
wrong we suffered by a wrong legislation, and so did 
Wesley. 

No ; our fathers did not so speak " of God and the 
king ;" if they had done so they would not have been 
Christian fathers. Any minister who would fail to 
reprove such conduct, let him be in Europe or Amer- 
ica — in a time of war or in a time of peace- -would 
be derelict in his ministerial duty. No one but an 
evil surmiser would think of twisting this language 
of the then venerable Wesley into a repugnance to 
the American cause. 

But we must make one more reference to Wesley's 
writings. Tyerman says: " In 1778 Wesley, in a 
pamphlet, traces the American war to its origin, and 
concludes by foretelling, not the independence of the 
American colonies — which, he says, would be a heavy 
curse — but the restoration of civil and Christian lib- 
erty." — Vol. iii, p. 280. A very unusual thing for 
him, yet in this instance Wesley turned prophet. He 
did not, as the conclusion of the colonial trouble, fore- 
tell the independence of the colonies. For a long 
time after tlie beginning of the troubles the colonies 
did not even ask for this. Propositions for reconcili- 
ation were made on both sides of the Atlantic, in 
Parliament and in the Provincial and Continental 

Congress, from 1774 to 1780. In Peck's " History of 
3 



34 Methodism and American Centennial. 

the Great Republic" (p. 257) we read : " Evidently it 
was no part of the scheme of our fathers to erect an 
independent government in the western hemisphere. 
They were subjects of the British crown, and so in- 
tended with unaffected loyalty to remain." Independ- 
ence was finally decided upon as a last resort and 
duty. In 1 774 in the American Congress "measures 
of compromise were defeated by a majority of only a 
single vote!' — Peck, 284. In the Continental Con- 
gress of 1775 a public manifesto, having been adopt- 
ed by that body, concludes with "imploring" the im- 
partial Judge and Ruler of the universe " to dispose 
our adversaries to reconcihation upon reasonable 
terms, and thereby relieve the empire from the calam- 
ities of civil war." — Peck, p. 252. Here is no intima- 
tion of independence, but simply of reconciliation. 
In the same year, also, Congress declared emphati- 
cally : " We have not raised armies with designs of 
separating from Great Britain and establishing inde- 
pendent States ; necessity has not yet driven us into 
that desperate measure." — Peck, p. 256. The same 
Congress further declared : " North America wishes 
most ardently for a lasting connection with Great 
Britain on terms of just and equal Hberty ; less than 
which generous minds will not offer, nor brave and 
free ones receive." — Peck, p. 257. It is true, how- 
ever, that in the following year the colonies, with 
great unanimity published the immortal Declaration 
of Independence. While this discouraged many of the 



Wesley a Friend of the American Colonies. 35 

friends of peace, it did not destroy wholly the hope 
of a just reconciliation. Other nations were so- 
licitous for a restoration of peace. The empress of 
Russia and the emperor of Germany, at the sug- 
gestion of England, were to assist her in her offer 
and efforts for mediation. Congress, through these 
offers and the discouragements arising from mil- 
itary defeat, notwithstanding the Declaration of 
Independence had gone forth, for the time "was 
induced to waive the demand for a formal acknowl- 
edgment of independence." — Peck, p. 292. But 
complications arose, and reconciliation was defeated 
forever. 

Up to this time the British Parliament, too, often 
rang with the eloquence of those advocating speedy 
reconciliation, and proposition after proposition was 
submitted to secure this object. " If Pownal, and 
Fox, and Burke, could have succeeded in tearing the 
mask from the eyes of George the Third, . . . could 
they have made ministers believe what they so con- 
fidently affirmed, that they could not conquer Amer- 
ica, and that the war, if prolonged, would rob En- 
gland of the brightest jewel in her crown, the odious 
Stamp Act would have been promptly repealed, tax- 
ation without representation would have been aban- 
doned, and then, so far as we can see, all idea of 
independence would have perished in America." — 
Peck, p. 284. Thus we see that on both sides of 
the Atlantic all hope of unity and reconciliation 



36 Methodism and American Centennial. 



was not given up until 1780. And, indeed, in the 
British Parliament such a hope was not abandoned 
until January, 1782, when, by a bare majority of a 
few votes, the House of Commons passed a mo- 
tion virtually acknowledging the independence of the 
colonies. 

Now let us remember that Wesley was opposed 
to England making war upon the colonies ; that he 
was opposed to her continuing the war, and all the 
while anxious for the cessation of hostilities. In 
view of the fact above noticed, that there was no 
widespread desire or apprehension of the independ- 
ence of the colonies, on the part of either of the con- 
tending parties — at least, not up to 1780 — it was 
surely not reprehensible on the part of Wesley in 
1777 not to foretell the independence of the Ameri- 
can colonies. It was noihing more than an error, 
simply for the lack of the gift of prophecy, for him to 
suppose that such an event would be a curse — wheth- 
er to England or America he does not say. But 
what did he foretell.'* In the next item he was not 
mistaken. He foretold "a restoration of civil and 
Christian liberty" to the colonies. 

This was what he had contended for from the very 
beginning of the unhappy conflict. Had these been 
granted independence would not have followed, at 
least not at that time, since for a long time after it was 
not even asked for. It was the good part of a true 
friend of the colonies to foretell the restoration to 



Wesley a Friend of the American Colonies. 37 



them of their civil and Christian Kberties, of which 
they had justly complained so much and so long that 
they had been deprived. Surely Burke and Fox 
and Pownal, who eloquently pleaded for what Wes- 
ley foretold would come, were the friends and not 
the enemies of the colonies. If they were the 
friends of the colonies, so was Wesley. If they 
were not the enemies of the colonies in so doing, 
neither was Wesley. This places Wesley in the 
company of the warmest and truest sympathizing 
friends of America. And this is where history 
leaves him. 



38 Methodism and American Centennial. 



CHAPTER 11. 



Asbury's Adoption of the American Cause and Country. 
T the Annual Conference of Wesley's preachers, 



^ in 1 77 1, in answer to Wesley's statement, " Our . 
brethren in America call aloud for help : who are will- 
ing to go over and help them } " Francis Asbury, 
Richard Wright, and three others volunteered, two 
of whom, Asbury and Wright, were accepted and sent. 
Asbury was then a young man, in his twenty-sixth 
year, and had already been five years a traveling 
preacher. This evidently required moral courage in 
the young missionary, as already hostilities were 
threatening between the colonies and the mother 
country. In 1760 the Lords of Trade advised the 
taxation of the colonies, and taxation without repre- 
sentation was the highest note in the battle-cry of 
the Revolution. In 1761 James Otis, in the city of 
Boston, made his open and eloquent appeal in favor 
of the rights of the people. The following year the 
whole continent was shaken with the royal interfer- 
ence with the colonial judiciary. In 1766 the agita- 
tion was so intense that the colonies compelled the 
repeal of the Stamp Act. In 1767 the famous " Farm- 
er's Letters," by John Dickinson, were published 
as a protest against a new act of taxation. In 1769 




Asbury Adopts the American Cause. 39 

the Legislature of Massachusetts " planned resist- 
ance" to England, and Samuel Adams favored an 
appeal to Heaven for support. The same year the 
British authorities sent naval and military forces to 
Boston. 

A foreign missionary often receives contempt 
enough from the fact that he is a foreigner; but when 
the two countries — the one in which he had his birt'', 
and the one in which he is laboring — are unfriendly, 
he may expect to receive even more marked expres- 
sions of dislike, perhaps of abuse. Yet with all the 
perils of a slow voyage at sea, with perhaps greater 
prospective perils when he should land, with apostolic 
zeal Asbury braved the dangers, and commenced 
what ultimately proved to be one of the most useful 
religious hves ever spent on the American continent. 
After a voyage of more than fifty days he landed in 
Philadelphia, the very city from which, in about four 
years thereafter, issued the famous Declaration of In- 
dependence. Asbury found the other missionaries 
disposed to settle in the cities : he was an itinerant. 
He labored ardently, both by example and precept, 
to establish a plan of itinerancy. He said, I have 
not yet the thing I seek : a circulation of preachers. 
I am fixed to the Methodist plan ; I am willing to 
suffer, yea, to die, sooner than betray so good a cause 
by any means." And as an itinerant he traversed the 
length and breadth of the colonies during the stormy 
period of the Revolution, (excepting a few months,) 



40 Methodism and American Centennial. 

without let or hinderance, planting and training the 
religious life. 

But we have to prove his loyalty. We will first 
give the testimony of two eminent men who were in- 
timate personal acquaintances of Bishop Asbury. 
The first is Rev. Ezekiel Cooper, whom Tyerman 
says the Americans call their Lycurgus because of 
his profound wisdom, and who was, according to this 
author, " a diligent student and a close observer of 
men and things." Cooper says of Asbury that he was 
"a safe and a good citizen, a circumspect Christian, 
and a faithful minister of the- Gospel, worthy of confi- 
dence as a friend to the country of his choice, of 
which he had voluntarily become a citizen." — Ameri- 
can MetJwdisin, p. 120. The other witness is Rev. 
Nicholas Snethen. He knew Asbury intimately. 
He says : " Mr. Asbury was the only English preach- 
er that adopted the American country, and he was 
determined to stand or fall with the cause of inde- 
pendence." — Reply to y. O' Kelly, p. 18. These of 
themselves furnish sufficient testimony to refute even 
a suspicion of disloyalty to the American cause. 

Again : Larrabee says, in his "Asbury and his Co- 
laborers," p. 35, that Asbury "frankly told Mr. Ran- 
kin that he felt quite sure the Americans would never 
be satisfied with any thing short of independence ; 
and that he felt a presentiment that God Almighty 
designed America to be free and independent, and 
that a great American Methodist people would be 



Asbiiry Adopts the American Cause. 



41 



gathered in the country. Some time before, Mr. As- 
bury had checked Mr. Rankin in an abusive tirade 
in conference against the spirit and designs of the 
Americans. From these facts Mr. Rankin considered 
Mr. Asbury as leaning strongly toward the rebels." 
" From this we see," observes the same author, (p. 36,) 
" that he was at heart friendly to the cause of the col- 
onies, and ready to renounce allegiance to the British 
crown, and to become in fact what he already was 
in spirit, an American citizen." This rebuke was 
doubtless given in the conference of 1775, as Mr. 
Rankin returned to England in 1777. 

Thus we see that almost from the commencement 
of the colonial difficulty Asbury had not only a pre- 
sentiment of American independence, but was truly 
in sympathy with the American cause, and was so 
considered at the time. And he continued to main- 
tain these sentiments, for in 1777 he wrote a letter 
to Mr. Rankin " in which he gave it as his opinion 
that the Americans would become a free and inde- 
pendent nation ; that he was too much knit in affec- 
tion to many of them to leave them." — Stevens, 
History M. E. Church, vol. i, p. 312. From these ex- 
tracts it is seen that Asbury's political and religious 
foresight were in advance of many of the wisest and 
best of his day, not excepting Wesley himself. We 
may add this quotation from the same volume, (p. 235 :) 
*' Asbury, bound as an Englishman to be respectful 
to his Government, evidently saw, with the American 



42 Methodism and American Centennial. 

statesmen, the great probable issues of the contest 
both to the Church and the State. His sagacious 
mind anticipated the triumph which awaited Meth- 
odism in the regenerated country. Though he ap- 
prehended immediate evil effects from the Revolution, 
he was reticent, yet obviously hopeful, and, as he 
subsequently proved, loyal at heart to the colonial 
cause." We believe that it will appear evident to the 
reader from the above testimony, collected impartially 
from various historical records covering the war pe- 
riod, and which could be very greatly augmented, 
that the loyalty of Bishop Asbury to the American 
cause can be clearly established. 

But we will make one or two more references. The 
first is to M'Clintock and Strong's " Cyclopaedia," 
article Asbury : " When the war broke out Rankin 
returned to England ; but Asbury, foreseeing the 
great work of the Church in America, remained. 
He thought it would be an eternal disgrace to forsake 
in this time of trial the thousands of poor sheep in 
the wilderness who had placed themselves under the 
care of the Methodists, and, fully sympathizing with 
the cause of the struggling colonies, he resolved to 
remain and share the sufferings and the fate of the 
infant connection and of the country. Like many 
religious people of those times, he was, from consci- 
entious scruples, a non-juror, as were all the other 
Methodist preachers, and also many of the clergy of 
the Episcopal Church, who yet chose to remain in the 



As bury Adopts the Americmt Cause. 43 

country. As their character and motives were not 
understood, they were exposed to much suffering 
and persecution. . . . The authorities becoming con- 
vinced that there was no treason in the Methodist 
preachers, but that their scruples were of a reHgious, 
not of a poUtical, nature, and that they were merely 
intent upon preaching the Gospel of peace as humble 
evangehsts,' they were permitted to exercise their 
functions unmolested." And when the struggle was 
over, and the news of peace was received, Asbury, in 
preaching on the occasion, took these words as his 
text : " The word which God sent unto the children 
of Israel, preaching peace by Jesus Christ: he is 
Lord of all." Who is competent to calculate the 
value of such a life in the foundation, the preserva- 
tion, and the development of a great Church and a 
mighty republic t The combined effects of his holy 
life, his Gospel preaching, his itinerant method in 
implanting and sustaining the religious life of the 
nation, who can estimate } 



44 Methodism and American Centennial. 



CHAPTER III. 

Loyalty of tlie Native Ministry and Membersliip. 

\ ^ /"HEN the Declaration of American Independ- 
' ' ence was signed, which was in reality the 
American declaration of war, by reference to tlie Con- 
ference Minutes it may be seen that about two thirds 
of the Methodist preachers in the country were na- 
tive Americans. The one third were mostly simply 
missionaries sent to America by Wesley and the 
Wesleyan Conference. This was neither their native 
nor intended home. It was but natural they should 
desire to return to their native land when they beheld 
the storm-cloud of war arising ; but fearing the rav- 
ages of the war, and dreading the compulsion of the 
authorities, they considered their path to success 
largely hedged up ; hence they returned to their native 
country. Their conduct was natural and correct. 

Wesley's known opposition to war, which we have 
before shown, had doubtless had much to do with the 
refusal of his missionaries to take the test-oath. But 
besides this, at the very beginning of hostilities he 
reminded his missionaries in America of their sole 
duty, to preach the Gospel, and not to meddle with 
politics — to be non-partisans. In 1775 he wrote a 
letter to Thomas Rankin, then his general assistant, 



Loyalty of Native Ministry and Membership. 45 

or superintendent, in America, at the close of which 
he says : " I add a Hne to all the preachers : My dear 
brethren, you were never in your lives in so critical 
a situation as you are at this time. It is your part to 
be peace-makers ; to be loving and tender to all ; but 
to addict yourselves to no party. In spite of all so- 
licitations of rough or smooth words, say not one word 
against one or the other side. Keep yourselves pure ; 
do all you can to help and soften all ; but beware how 
you adopt another jar." This letter shows that Wes- 
ley fully comprehended their precarious situation. 
He clearly foresaw their perplexities, trials, and suf- 
ferings. His advice was not only seasonable, but 
sensible, although Rankin and Rodda failed to be 
governed by it in one instance each. Under the 
same date Charles Wesley wrote to Rankin giving 
similar advice in these words : My dear brother, 
as to public affairs I wish you to be likeminded with 
me. I am of neither side, and yet of both ; on the 
side of New England and of Old. Private Christians 
are excused, exempted, privileged to take no part in 
civil troubles. We love all and pray for all with a 
sincere and impartial love. Faults there may be on 
both sides, but such as neither you nor I can remedy ; 
therefore, let us and all our children give ourselves 
unto prayer, and so stand still and see the salvation 
of God." — Tyerman, vol. iii, p. 194. Now if Wesley 
had been a lover of war and a despotic monarchist, 
and wholly on the side of England, and if all the Meth- 



46 Methodism and American Centennial. 

odists in Europe and America entertained like opin- 
ions, he would have rather urged the American Meth- 
odists, preachers and all, as soon as the British troops 
stepped on American soil, to enlist under their flag 
and aid in dispersing these rebels. To have been 
consistent with the opposite opinion he should have 
done so. But he took a wiser and more Christian 
course. And doubtless these letters were read to the 
American preachers and members, and as they great- 
ly venerated Wesley, they would generally and rigid- 
ly follow his advice ; and no " solicitations, rough or 
smooth," could make them swerve from this timely 
counsel. And following this, they could not take the 
test-oath. It was, therefore, not from a principle of 
disloyalty, but from conscientious scruples and a re- 
spect for the opinions and advice of Wesley, that these 
persons were non-jurors. 

Besides the influence of Wesley's opinion and ad- 
vice, many of the American preachers and members 
were, from religious and Christian principles, opposed 
to taking up arms. And it is due to their fragrant 
memories that this fact be duly stated. That such 
was the fact, however, is susceptible of clearest proof 
from historical records. Of Asbury it is particularly 
said : " He was required to take the test-oath of 
Maryland, and swear that he would be ready to bear 
arms in the patriot cause at the call of the authori- 
ties. He was a non-combatant, and could not con- 
scientiously do it ; and he looked about for a place of 



Loyalty of Native Ministry and Membership. 47 

safety till the war-cloud should be passed." — Scud- 
der's American Methodism, p. 205. As it respects the 
preachers and people Bangs tells us that they " were 
from principle averse to war, for such was the case in 
respect to most of the preachers and people denomi- 
nated Methodists." — Bangs's History, vol. i, p. 139. 
A contemporary historian confirms this statement 
when he says : " Some [of the Methodists] were 
bound in their consciences not to fight, and no threat- 
enings could compel them to bear arms or hire sub- 
stitutes." 

Thus Asbury was not singular in his opposition to 
war: many of the American preachers, of whose 
fidelity to their country there could be no question, 
shared his opinions. We first refer to Benjamin Ab- 
bott, of whom the best historian of Methodism says, 
he was " in many respects the most remarkable evan- 
gelist in the eventful field. He dressed with Quaker- 
like simplicity, and his broad-brimmed hat and straight 
coat added not a little to the attraction of his devout 
temper among the numerous Friends of New Jersey. 
They liked him the more for his Quaker doctrine 
about war, then raging in the land. He was a sound 
patriot, but could not approve fighting, though in early 
life a formidable pugilist." — Stevens's M. E. Church, 
vol. i, p. 386. On pages 407 and 408 of the same 
volume we find an account of one of the most popu- 
lar preachers of that day, and one who became the 
first American Methodist historian, Jesse Lee : " His 



48 Methodism and American Centennial. 

conscience revolted from war. ' I weighed the mat- 
ter over and over again,' he says, 'but my mind was 
settled ; as a Christian and as a preacher of the Gospel 
I could not nght. I could not reconcile it to myself 
to bear arms or to kill one of my fellow-creatures.' " 
But he was drafted and compelled to go into camp. 
He was ordered on parade. A gun was offered him, 
but he refused to take it. One was set down against 
him, but he refused to touch it. He was placed un- 
der guard. He sang and prayed and preached until 
the officers and men were bathed in tears. The 
colonel took him out to talk with him "about bearing 
arms. I told him," he says, I could not kill a man 
with good conscience, but I was a friend to my coun- 
try, and was willing to do any thing I could while I 
continued in the army except that of fighting." He 
was detained in the army about four months in a 
subordinate relation, and then was released. From 
these leading examples we find another cause W'hy 
those early preachers refused to take the test-oath, 
why they were non-jurors ; not from disloyal feelings 
toward the American cause, but from religious con- 
victions. And in this principle, it is to be noted, 
there w^as a similarity between those early Method- 
ists and the Quakers and Moravians, who were like- 
wise non-jurors. Methodism had, to a large extent, 
copied their costume, spirit, and language. And as 
it certainly was not in the one case so it was not in 
the other, that episcopacy, high or low-church, had 



Loyalty of Native Ministry and Membership, 49 

any thing to do with their position during the war. 
They were, with few exceptions, in heart the truest 
friends of the American cause. 

We must now refer to the arrest and fine of Asbury 
and others. It certainly cannot be proved that they 
were arrested and fined because of any overt act or 
outspoken word of treason, but simply because they 
refused to take the test-oaths and to bear arms. 
Concerning Mr. Asbury it may be further said : 
" The test-oaths required a pledge to take up arms if 
called upon to do so by the authorities. Asbury, 
though well-affected toward the colonial cause, could 
not consent to such a contingency. His conscience 
as a preacher of the Gospel forbade him." — American 
Methodism, p. 119. Because of this, and not from 
any disloyal act or word, he was, notwithstanding his 
great prudence, arrested and fined, as were some 
others. But did the authorities ever prove any thing 
treasonable or unchristian against them } Says an 
eminent writer (Ezekiel Cooper) who was cognizant 
of many of the persons and facts, and who is said to 
have been " a close observer of men and things :" 
" They were never able to substantiate any allega- 
tion, or the appearance of a charge, against him that 
was incompatible with the character of a citizen, a 
Christian, or a faithful minister of the Gospel." — 
Stevens's M. E. Church, vol. i, p. 279. This testimony 
is of itself sufficient to settle the question of Asbury's 

loyalty to the colonies. But we have much additional 
4 



50 Methodism and American Centennial. 



evidence. The authorities soon became convinced 
of the sympathy of the Methodists with the Ameri- 
can cause, and that there was nothing disloyal in 
them. In Drew's " Life of Coke," p. 66, we read : 
" Satisfied, however, that the preachers who refused 
to take the oath of allegiance to the State were not 
actuated by any principle of hostility to the cause of 
America, their case was shortly afterward taken into 
serious consideration by the Assembly of Maryland," 
which passed a law exempting them from the test- 
oath. We will add one more authority as to whether 
their arrest and fine and imprisonment are proof of 
their disloyalty. It is M'Clintock and Strong's " Cy- 
clopaedia," vol. i, p. 452, which says: "The author- 
ities becoming convinced that there was no trea- 
son in the Methodist preachers, but that their scru- 
ples were of a religious, not of a political, nature, and 
that they were merely intent upon preaching the 
Gospel of peace as humble evangeUsts, they were 
permitted to exercise their functions unmolested." 
And, as the same authority says, because their char- 
acter and motives had not been understood, they had 
been exposed to much suffering and persecution. 

But here we must refer to the attempts to arrest 
Judge White, of Delaware, on a suspicion that he, 
too, was opposed to the action of the Americans and 
favorable to the crown. At one time the mob sur- 
rounded his residence, intending to arrest him. At 
that time there was stopping with him an officer in 



Loyalty of Native Ministry and Membership, 5 1 

the colonial army named Bassett. " Bassett was a 
militia officer, and with drawn sword guarded the door 
of the mansion, thus preventing the entrance of the 
mob. * He is no more a Tory than you are,' he shout- 
ed ; 'you shall have him only by passing over my dead 
body.'" — Stevens's M. E. Clmrch, vol. i, p. 317. No 
one could know better the political character of 
Judge White than this intimate friend and military 
officer. These things show the kind of company As- 
bury kept during the Revolutionary war. White 
was Chief Judge of the Common Pleas, of whom it is 
said, " In moral worth he had no superior in his day." 
Through Asbury's influence, doubtless, he and his 
wife became Methodists, and both lived in the enjoy- 
ment of perfect love. Asbury says of him, " He was 
among my very best friends." As to the military of- 
ficer, Bassett, he and Asbury were intimate friends, 
and the latter often found in his house a generou > 
home. He and his wife lived bright examples of 
holiness after becoming Methodists, and "left the 
world praising God." Colonel Bassett was afterward 
a delegate to the convention which framed the Con- 
stitution of the United States, a Senator in Congress, 
and Governor of his State. Among many other in- 
fluential friends of Asbury and the other preachers 
during the Revolution we may finally mention the 
illustrious name of " pious Judge Barrett." He and 
they had .not only been intimate friends, but he used 
his personal and legal influence to silence the sense- 



52 Methodism and American Centennial. 

less cry of Toryism against them. Thus we find 
that Asbury and the other preachers during the Rev- 
olution ranked among their warmest friends some of 
the best friends of the American cause. 

Another item that possibly needs an explanation is 
a letter of Wesley's, written in 1777, in which he says 
he had received two letters from New York inform- 
ing him that "all the Methodists there are firm 
for the Government, and on that account are hated 
and persecuted by the rebels." But what were the 
facts in this case ? The British, by a victorious bat- 
tle fought on Long Island, August 27, 1776, obtained 
possession of New York city. According to Bangs, 
(vol. i, p. 119,) the American Conference sent no 
preacher to New York from 1776 till 1783, the year 
of the treaty of peace. If all the American preachers 
were Tories, or firm for the English Government, or 
even some of them. New York was certainly then 
a suitable appointment for them ; and more so if all 
the Society there were like-minded. But no regular 
preacher could be found for the appointment. And 
this very fact is clearest proof of the loyalty of the 
American preachers to the colonial cause. Let it 
not be supposed that the reason why no preacher was 
sent to New York while it was in possession of the 
British troops was because the Church was occupied 
by the troops as barracks, or for a hospital, for Wake- 
ley has shown that it was not so occupied. It was 
open for religious services. Besides this, we have 



Loyalty of Native Ministry and Memheiship. 53 

the proof that not all of the Society at New York, 
even, were "firm for the English Government," as the 
letter to Wesley indicates. Stevens says, (vol. i, p. 
420 :) " If some of its communicants were royalists 
at the arrival of the foreign troops, yet, by frequent 
removals to Nova Scotia and elsewhere, they left a 
decided majority who were loyal to the colonial cause." 
Now, as proof that the above statement is correct, 
Wakeley mentions how repeatedly this Society was 
treated with disrespect, their religious services dis- 
gracefully interrupted, and the house pelted with 
stones by the British troops and officers. This 
would not have been done if all that Society had been 
firm for the English Government." We are pre- 
pared, therefore, to set down that letter to Wesley, 
which at most only applies to the Methodists of New 
York, as incorrect. Wesley did not say, either, that 
he believed it true. He simply states that he had 
received a letter containing such declaration. And 
while it may be admitted as highly probable — which 
Wakeley, indeed, asserts — that the John-street pul- 
pit was more or less regularly supplied during the 
possession of that city by the British troops, yet it 
must not be forgotten that it was not so supplied by 
the native American preachers appointed by the 
American Conference. It might be said that the 
reason was because they could not pass the British 
lines. But there could have been no difficulty in this 
matter if it was then so generally known that all the 



54 Methodism and American Centennial. 



Methodists, preachers and people, were in sympathy 
with King George III., and if their prayers and hearts 
were all against Washington and the American army. 

But we have eminent English testimony that the 
American preachers were not ''firm for the Gov- 
ernment" — that they did not take that side of the 
unhappy controversy. 

In closing this part of our subject we give a little 
circumstantial and collateral evidence of the loyalty 
ot the Methodists to the colonial cause. 

America was the birthplace of most of them. As 
is natural, men are generally attached to the place of 
their birth. Any thing said or done against it is 
naturally repelled. They may not arise in martial 
array, yet their feelings resist any unfavorable word 
or act. Hence the nativ^e American Methodists were 
loyal to the hom.e and country of their birth. This 
conclusion is natural. 

Rev. Ezekiel Cooper, one of the earlier preachers, 
was a son of a Revolutionary officer. During the 
war Freeborn Garrettsori was at one time at his fa- 
ther's residence, standing in the center of a hollow 
square of soldiers, preaching to them, when Cooper 
first came under his notice. Evidently these soldiers 
did not think Garrettson hostile to the American 
cause. It is fair to presume that Cooper, with this 
parentage and amid such associations, became a 
stanch patriot. And there is no indication to the 
contrary. 



Loyalty of Native Ministry and Membership. 5 5 

The Rev. Thomas Ware, another early preacher, 
speaking of himself at the age of sixteen, says : Young 
and ardent, all my feelings were on the side of Ameri- 
ca, I was delighted, therefore, to hear the bold and un- 
faltering voice of the undaunted Henry raised in de- 
fiance of the sovereign who was endeavoring to crush 
us." — Life of Ware, p. 25. He became a Methodist 
during the war, and as a Methodist preacher was 
present at the General Conference of 1784, when the 
Church was organized. His is but another instance 
of the adherence to the American cause of those early 
Methodists. Ware also cites the case of a preacher of 
his acquaintance. It is that of the Rev. Richard Ivy. 
He says of him, (p. 72,) " Ivy, in a sermon preached 
in the presence of officers and soldiers, spoke fluently 
and forcibly in commendation of the cause of freedom 
from foreign and domestic tyranny ; and to the offi- 
cers he said, * Sirs, I would fain show you my heart ;' 
(here baring his bosom,) * if it beats not high for legiti- 
mate liberty, may it forever cease to beat !' The offi- 
cers wished him well, and declared that they were 
willing to share with him their last shiUing." The 
truth is, the native ministry and membership were 
loyal to the American cause, although but few of 
them took up arms in the dreadful conflict. They 
felt themselves specially called to a spiritual warfare. 

We now notice the relation these early Methodists 
in America sustained to the Episcopal Church in En- 
gland. The question might properly be asked, Were 



56 Methodism and American Centennial. 

they not yet considered members of the Church of En- 
gland, whose ritual enjoined loyalty to George III. 
In theory and practice and name they were more 
Dissenters than Episcopalians. Their proper relig- 
ious title was Methodists, while only in an awkward 
and remote sense could they be styled Episcopalians. 
They prayed their own prayers, preached their own 
sermons, sung their own hymns, proclaimed their 
own doctrines, and obeyed their own Discipline and 
Rules. 

In the first Annual Conference in America, held 
in Philadelphia, 1773, they adopted the following as 
rules of government : " Ought not the authority of 
Mr. Wesley to extend to the preachers and people in 
America as w^ell as in Great Britain and Ireland ? 
Yes. Ought not the doctrines and discipline of the 
Methodists, as contained in their Minutes, to be the 
sole rule of our conduct who labor in the Connection 
with Mr. Wesley in America } Yes. If so, does it 
not follow that if any preachers deviate from the 
Minutes we can have no fellowship with them till 
they change their conduct } Yes." The Minutes of 
their Conference, and not the ritual of the Church 
of England, was the rule of their ecclesiastical con- 
duct, and these did not either expressly or implied- 
ly enjoin exclusive obedience to George III. But 
proper obedience to all in civil authority they could 
and did render. 



The Constitiitio7i of the Chtifch Loyal. 



57 



CHAPTER IV. 
The Constitution of the Church Loyal. 
HE third American Annual Conference was 



bury says of it, that it was conducted "with great 
harmony and sweetness of temper." This was at one 
of the centers of the colonial agitation, and more than 
a year before the signing of the Declaration of Inde- 
pendence. Negotiations for peace were still being 
discussed. Fearing the desolation of war, and hoping 
for an amicable adjustment of all differences, and in 
any event praying for success in their apostolic mis- 
sion, the conference orders *' a general fast for the 
prosperity of the work and for the peace of America," 
to be held the 1 8th of July following. They here blend 
the civil and religious interests of the country ; and, 
so far as known, this is the first official reference by 
the American Methodists to national prosperity. 

In the latter part of 1784 John Wesley prepared 
and had printed in England a liturgy entitled, " The 
Sunday Service of the Methodists in North America, 
with other Occasional Services," in which was a 
prayer for "the supreme rulers of the United States." 
This, it will be seen, was about one year after the 
definitive treaty of peace was signed, (1783,) about 




Philadelphia, May 17, 1775. Mr. As- 



58 Methodism and American Centennial. 



four years before the Constitution was ratified by 
Congress, (17SS,) and five years before Washington 
was inaugurated President of the United States in 
1789. Thus early the Church oflicially commenced 
authorized prayers for the infant Republic, and that 
at the suggestion of John Wesley, a British subject. 
But, perhaps not considering himself sufticiently in- 
formed, Wesley did not draw up an Article of Relig- 
ion relating to the subject, leaving that to the wisdom 
of the American Conference. Hence, at the Christ- 
mas Conference, as it is called, which convened in 
the city of Baltimore on that day, in 1784. it adopted 
the following article, entitled, ''' Of the Rulers of the 
United States of America :" " The Congress, the 
General Assemblies, the Governors, and the Councils 
of State, as the delegates of the people, are the rulers 
of the United States of America, according to the 
division of pov/er made to them by the general Act 
of Confederation, and by the Constitutions of their 
respective States. And the said States ought not to 
be subject to any foreign jurisdiction." 

This is believed to be the first ecclesiastical recog- 
nition of the new Republic, But as the Service " 
containing the other Articles of Religion had been 
printed in England, it was thought proper to print 
this article in connection with the Minutes. Hence 
it was deferred, and did not appear in the American 
"Sunday Service" until 1786, when it was published 
as the Twenty-third Article. It must have been of 



The Constitution of the Church Loyal. 59 

great value to the Republic in unifying its discordant 
elements, and strengthening its spirit of independence, 
to hear a religious body, composed of eighty-four 
preachers, with such distinguished men as Coke and 
Asbury at their head, and representing about fifteen 
thousand members scattered throughout the States, 
declare itself as emphatically and patriotically in favor 
of the independent nation. 

The Act of Confederation was drawn up by Dick- 
inson in 1776, but it took five years for all the States 
to agree to sign it. Maryland, the last to yield, signed 
it in 1 78 1, thus making it the organic law of the na- 
tion. Many of the States soon became dissatisfied 
with it. Agitation lasted for six years, when, in 1788, 
the Constitution of the United States took the place 
of the Act of Confederation. 

The famous resolutions passed by Kentucky in 1798, 
and by Virginia in 1799, formed the basis of the State 
Rights party. And to show where the Methodist 
Church stood during those times on this most im- 
portant question, the sagacious Cooper, in the General 
Conference of 1804, offered an amendment to Article 
XXIII, which was adopted. It inserted the word Pres- 
ident before the word Congress, recognizing him as the 
chief ruler of the nation. It substituted the Con- 
stitution of the United States" for the "Act of Con- 
federation." This was in harmony with, and in sup- 
port of, what the Congress had done in 1788. The 
amendment also repudiated the idea that the States 



6o Methodism and American Centennial. 



are simply a confederacy, by inserting after the word 
States these words, "are a sovereign and independent 
nation." Thus, in the language of the Church's his- 
torian, Stevens, after the adoption of the national 
Constitution, the Methodist Episcopal Church "never 
doubted the sovereign nationality of the Republic, 
and never had the unstatesmanlike folly to recognize 
any State right of secession, or any sovereignty which 
is not subordinate to the national sovereignty." Thus 
it is seen that at every progressive step in the erec- 
tion of the temple of this Republic the Methodist Epis- 
copal Church has been ready to step forward prompt- 
ly and support and strengthen its mighty pillars. 

But it will be further seen that as of the nation 
so of the Church, its constitution grows and is 
not made. So far as progress within the Unit- 
ed States is concerned its law of loyalty was 
perfect. But its field is the world. In 1819 the 
Missionary Society of the Methodist Episcopal 
Church was organized. In 1820 the Canada Con- 
ference was organized. Now the question arose, 
How shall the ministry and people conduct them- 
selves under foreign governments ? The General 
Conference of 1820 appended this note to the article 
referred to : " As far as it respects civil affairs, we 
believe it the duty of Christians, and especially all 
Christian ministers, to be subject to the supreme au- 
thority of the country where they may reside, and to 
use all laudable means to enjoin obedience to the 



The Constitution of the Church Loyal. 6 1 

powers that be ; and therefore it is expected that all 
our preachers and people who may be under the 
British or any other Government will behave them- 
selves as peaceable and orderly subjects." And here 
it should be added that these requirements are well- 
nigh complete and wholly scriptural. 

It will be observed that on this subject, too, the 
Methodist Episcopal Church occupies safe ground. It 
is also grandly helping to universalize the sentiment 
that all international troubles should be adjusted by 
an appeal to the godly intelligence of men, and not to 
the bloody arbitrament of the sword. And why 
should not this sentiment be inculcated and applied 
to internal States and Provinces as well } Especial- 
ly so when we know that war settles nothing but the 
question of superior military skill and power, and not 
always these. If people would but obey the princi- 
ples of the Gospel there would not be any unjust ag- 
gressions on the one hand, nor unrighteous rebellions 
on the other. They would adjust their differences by 
the mutual light of intelligence and justice, as they 
must at last do. And if all Christian Churches in all 
localities, in all nations, would combine heartily to 
infuse and spread this Gospel sentiment, it would not 
be very long until the sublime vision of the prophet 
would be realized, when the swords should be beaten 
into plowshares and the spears into pruning-hooks. 
But we have to take the world as it now is. We 
must act wisely and prudently. Hence the Method- 



62 Methodism and American Centennial. 

ist Episcopal law enjoins, like the Scriptures, a gen- 
eral obedience to powers and governments. It leaves 
the individual free to assume the responsibility of in- 
dividual or particular exceptions, arising from con- 
science or the peculiarities of the special case. This 
is consonant with personal freedom. Hence the con- 
stitutional law secures general loyalty on the one 
hand, and allows proper individual freedom on the 
other. Bishop xA.sbury and Dr. Coke, in their notes 
on the Discipline in 1796, said : *' We are debtors to 
the Constitution under which we live (especially 
in the United States) for all the blessings of law and 
liberty which we enjoy, and without government to 
support that Constitution all would be anarchy and 
confusion. It is, therefore, our duty to support it by 
bearing with our fellow-citizens an equal proportion 
of its expenses ; and it is as great a crime to rob our 
country as to rob a private individual, and the blind- 
ness of too many to this truth injures not in the least 
the veracity of it." Now, although this item is here 
given a little out of time in relation to the other facts 
before given, yet it is certainly in time as it respects 
the current facts of this day. 



eminent witnesses. 

In May, 1789, the Conference was in session in the city of 
New York. General Washington had just been elected presi- 
dent, and was then in the city. The jSIethodist Episcopal 
Church, always forward in expressing its love of civil and relig- 
ious liberty, and giving its promises of support to our free insti- 



The Constitution of the Church Loyal. 



63 



tutions, was the first religious body to wait upon Washington 
and tender him their congratulations for his eminent services 
in conquering a peace and for his election to the presidency of 
the new Republic. Is their language the language of Tories ? 
Did they consider a republican form of government the oppo- 
site of their government of the Church ? Let us see. " We, 
the Bishops of the Methodist Episcopal Church, humbly beg 
leave, in the name of our Society, collectively, in these United 
States, to express to you the warm feelings of our hearts, and 
our sincere congratulations on your appointment to the presi- 
dentship of these States. We are conscious, from the signal 
proofs you have already given, that you are a friend of man- 
kind, and under this established idea place as full confidence 
in your wisdom and integrity for the preservation of those civil 
and religious liberties which have been transmitted to us by the 
providence of God and the glorious Revolution as we believe 
ought to be reposed in man." And for this " we promise you 
our fervent prayers at the throne of grace." In reply, Wash- 
ington said, " I return to you individually," (Coke and Asbury,) 
" you who have been my ardent friends and earnest supporters, 
and through you to your Society, collectively, in the United 
States," (he did not think they had all been Tories during the 
Revolution,) " my thanks for the demonstration of affection and 
the expressions of joy ofTered in behalf of my late appoint- 
ment." And knowing that they had practiced as they now 
talked, and were in harmony with himself, he says : " It always 
affords me satisfaction when I find a concurrence of sentiment 
and practice between all conscientious men in acknowledg- 
ments of homage to the great Governor of the universe, and in 
professions of support to a just civil government." After saying 
that he trusted that all religious people would repose the same 
confidence in him, he says: "But I must assure you in partic- 
ular that I take in the kindest part the promise you make of 
presenting your prayers at the throne of grace for me, and that 
I likewise implore the divine benediction on yourselves and 
your religious community." 

The Methodist Episcopal Church was thus officially rccog- 



64 Methodism and American Centennial. 



nized as the true friend of the infant Republic. The Church 
and the Republic were twin sisters, born in the tempest and 
rocked together in the cradle of the Revolution. They have 
lived and grown up, the handmaids of each other, and both, to 
a large extent, the wonders and the models of the world. At 
the outbreak of the recent rebellion, after the attack on Fort 
Sumter, the Methodist Episcopal Church was the first religious 
body (the New York East Conference) to pledge its loyal co- 
operation with the Government ; and, by a happy coincidence, 
it was also the first religious body (the same conference) to 
telegraph congratulations to the Government at the downfall 
of the rebellion by the surrender of Lee. Thus was the Meth- 
odist Episcopal Church the fij'st to recognize the new Repub- 
lic, the first to promise it prayers and fidelity, the first to pledge 
assistance to suppress the Rebellion, the first to telegraph to 
it rejoicings at the triumphs of civil and religious liberty. 

During the late war its entire denominational press without 
one single exception, equal to, if not more extensive and able 
than, any in the land, was the fervent and continued friend of 
liberty and republicanism. And the militar\- columns in the 
defense of freedom and the Constitution were largely filled up 
from its pulpits and pews. And it has been estimated that she 
gave in support of our free institutions not less than three hun- 
dred thoiisajid men. And thousands of her members now 
sleep, uncoffined and unknown, in martyrs' graves. And, 
speaking of the ser\'ices of the Church in the countr}', says Ban- 
croft, the historian ol the Republic : " America has welcomed 
the members of Wesley's Society as the pioneers of religion, and 
the breath of liberty has wafted their message to the masses 
of the people, encouraged them to collect the white and negro, 
slave and master, in the greenwood for counsel on Divine love, 
and the full assurance of grace, and carried their consolation 
and songs and prayers to the farthest cabin in the wilderness." 

Says Dr. Baird, a member of another denomination, one 
who well understands the relative merits of the different 
denominations of this nation, and who was chosen to repre- 
sent the American Churches at the Evangelical Alliance in 



The Constitution of the Church Loyal. 



6s 



Europe, held at Geneva in i860 : " We recognize in the Meth- 
odist economy, as well as in the zeal, the devoted piety, and 
the efficiency of its ministry, one of the most powerful ele- 
ments in the religious prosperity of the United States, as 
well as one of the firmest pillars of their civil and political 
institutions." But there is scarcely any end to the volun- 
tary testimony that is given in favor of the invaluable sup- 
port which the Methodist Episcopal Church renders to the 
free institutions of this nation. But we will produce only one 
more witness ; one whose honesty, wisdom, and sagacity as a 
statesman has been unequaled, at least since the days of Wash- 
ington. Said President Lincoln : " Nobly sustained as the 
Government has been by all the Churches, I would utter noth- 
ing which might in the least appear invidious against any. Yet 
without this it may fairly be said that the Methodist Episcopal 
Church, not less devoted than the best, is, by its greater num- 
bers, the most important of all. It is no fault in others that 
the Methodist Church sends more soldiers to the field, more 
nurses to the hospitals, and more prayers to heaven than any. 
God bless the Methodist Church ! bless all the Churches ! 
And blessed be God, who in this our great trial giveth us the 
Churches ! " Thus this wise and good man, in supporting his 
strenuous efforts to save and perpetuate our free institutions, 
our civil and religious liberties, recognized the Methodist Epis- 
copal Church as the most important of them all. Thus we 
have seen that the leading historian, the theologians and states- 
men from Washington to Grant, whose wife is a member of 
this Church, and he himself holding an official position on one 
of the Church boards, have regarded the Methodist Episcopal 
Church, in its economy as well as its membership, the most im- 
portant of them all ; one of the firmest pillars of our civil and 
political institutions. 
5 



66 Methodism and American Centennial. 



CHAPTER V. 

protests against national evils. 

The Slavery Question. 

JOHN WESLEY'S opposition to slavery, and es- 
pecially to American slavery, was constant and 
pronounced ; to us, therefore, it appears strange that 
George Whitefield, his colaborer, should advocate 
and practice the system. Yet he did. In 1751 he 
wrote: "As to the lawfulness of keeping slaves I 
have no doubt. What a flourishing country might 
Georgia have been had the use of them been permit- 
ted years ago ! I should think myself highly favored 
if I could purchase a good number of them, in order 
to make their lives comfortable, and lay a foundation 
for breeding up their posterity in the nurture and ad- 
monition of the Lord." Twenty years after this he 
died, owning seventy-five slaves in connection with 
his Orphan House plantation in Georgia. {Tyerimm, 
vol. ii, p. 132.) Whitefield seems, however, to have 
opposed the importation of slaves, but thought it 
proper to own them with a view to their religious cult- 
ure. This theory was once advocated by many good 
people. But John Wesley denounced the whole sys- 
tem in most unsparing terms. If he did less than 



Protests Against Natio7ial Evils. 6/ 



Wilberforce in securing legislation favorable to the 
manumission of slaves, he was no less emphatic in his 
condemnation of the great evil. In 1772 he says he 
read " a book published by an honest Quaker on that 
execrable sum of all villainies, commonly called the 
slave-trade. I read of nothing like it in the heathen 
world, whether ancient or modern, and it infinitely 
excels in every instance of barbarity whatever Chris- 
tian slaves suffer in Mohammedan countries." — 
Works, vol. iv, p. 366. 

It was this Quaker document that first called the 
British mind to this inhuman traffic. And it was 
during this very year that Granville Sharpe com- 
menced the agitation of the subject. Wesley's re- 
corded denunciation of this wrong preceded by fifteen 
years, the organization of the Society for the Sup- 
pression of the Slave-Trade " by Sharpe, Clarkson, 
and Wilberforce, as it did the abolition of slavery in 
the provinces of Great Britain by sixty years, and its 
overthrow in America more than by ninety years. 
Wesley's "Thoughts on American Slavery" was 
published in 1774, and its utterances against this 
evil are sufficiently well known without repetition 
here. It is remarkable that the last letter of his life 
was written against this monster vice. In 1791 
Wilberforce had already brought a resolution before 
Parliament for the abolition of slavery in the West 
Indies, for which he was much persecuted. To en- 
courage him Wesley wrote : " Go on in the name of 



68 Methodism and American Centennial. 

God, and in the power of his might, till even Ameri- 
can slavery (the vilest that ever saw the sun) shall 
vanish away before it." He said, further, that during 
that morning he had been reading a tract in which it 
was said that it was the law in the colonies " that the 
oath of a black against a white goes for nothing. 
What villainy is this ! " — Life of Wilbeiforce, vol. i, 
p. 297. What a noble life-record is this against that 
system of human oppression and in favor of human 
liberty ! Let the American sons of Wesley remem- 
ber his almost dying testimony in favor of universal 
freedom. 

Dr. Coke, too, Wesley's representative in America, 
also bore similar testimony. In 1795, four years 
after the death of Wesley, he writes : " I do long for 
the time when the Lord will turn their captivity 
[that of the slaves] like the rivers of the South. And 
he will appear for them. He is winding up the sa- 
cred ball ; he is sweeping off the wicked with the 
besom of destruction, with pestilence, famine, and war, 
and will never withdraw his hand till civil and relig- 
ious liberty be established over all the earth. I have 
no doubt but if the body of Methodist preachers keep 
close to God they will be the chief instruments of 
bringing about this most desirable state of things." — 
Stevens's M. E. Church, vol. iii, p. 354. What a 
prophecy is in this ! How accurately has it been 
fulfilled ! 

In his love of universal freedom Asbury was as 



Protest Against National Evils. 6g 

ardent as Coke. In 1795 he writes from South Caro- 
lina : " My spirit was grieved at the conduct of some 
Methodists that hire out slaves at public places to 
the highest bidder, to cut, skin, and starve them. I 
think such members ought to be dealt with. I will 
try if words can be like drawn swords to pierce the 
hearts of the owners." And again he says that his 
mind was much pained because some " Methodists, 
Baptists, and Presbyterians in the highest flights of 
rapturous piety still maintain and defend it." Again 
he writes, " If the Gospel will tolerate slavery what 
will it not authorize " 

Thus Coke and Asbury wrote and spoke against 
this national evil, and suffered much persecution be- 
cause thereof. 

Led on by such philanthropic men, the American 
preachers, as might be expected, soon took decided 
ground against slavery and in favor of human free- 
dom. In the Conference of 1780 they declared "that 
slavery is contrary to the laws of God, man, and na- 
ture, and hurtful to society ; contrary to the dictates 
of conscience and pure religion, and doing that which 
we would not that others should do to us and ours ; 
and we pass our disapprobation on all our friends who 
keep slaves, and advise their freedom." " Methodism 
thus early recorded its protest against negro slavery, 
anticipating its abolition in Massachusetts by three 
years, in Rhode Island and Connecticut by four 
years ; the thesis of Clarkson, before the University of 



70 Methodism .and American Centennial. 

Cambridge, by five years ; and the ordinance of Con- 
gress against it, in the North-western Territory, by 
seven years." — Stevens's M. E. Church, vol. ii, p. 78. 
In 1789 the Conference, by inserting the following 
among the General Rules, forbade " the buying or 
selling the bodies and souls of men, women, or chil- 
dren with an intention to enslave them." 

To follow this history much further is unnecessary, 
especially since slavery is gone, we believe, to return 
no more. It is enough to say that the slave power, 
both in Church and State, for a time waxed strong- 
er and stronger. It sought to control both, and to 
sit in the chief seats of power and authority. The 
Church always regarded slavery as an evil, and it was 
ever seeking methods for its extirpation. And rather 
than that it should dominate the highest function of 
the Church it suffered a large dismemberment. Its 
protests against the evil have been varied but certain. 

The Temperance Question. 
The Church has always been the friend of temper- 
ance and the foe of intemperance. And upon this 
national evil — yes, this universal evil — it has ever 
looked with a significant frown. Strict temperance 
has been its unvarying theory, if not its uniform 
practice. 

John Wesley's position on the temperance question 
now claims our attention. Of the source and fount- 
ain of intemperance he wrote, in 1760, in his sermon 



Protest Against National Evils: 71 

on the " Use of Money :" " Neither may we gain by 
hurting our neighbor in his body. Therefore we may 
not sell any thing which tends to impair health. Such 
is eminently all that liquid fire commonly called 
drams or spirituous liquors. It is true, these may 
have a place in medicine ; they may be of use in 
some bodily disorders ; although there would rarely 
be occasion for them were it not for the unskillfulneh.3 
of the practitioner. Therefore such as prepare and 
sell them only for this end may keep their conscience 
clear. But all who sell them in the common way, to 
any that will buy, a7'e poisojiers general. They mur- 
der his Majesty's subjects by wholesale, neither does 
their eye pity nor spare. They drive them to hell like 
sheep. A curse is in the midst of them ; the curse of 
God cleaves to the stones, the timber, the furniture 
of them. Canst thou hope to deliver down thy fields 
of blood to the third generation } Not so, for there 
is a God in heaven ; therefore thy name shall soon 
be rooted out." This is certainly sufficiently radical 
even for these most radical times. 

In 1773 he wrote a pamphlet on the scarcity of pro- 
vision in Great Britain in which he asks, " Why is food 
so dear } The grand cause is because such immense 
quantities of corn are continually consumed by distill- 
ing. Add the distilleries throughout England, and 
have we not reason to believe that little less than 
half the wheat produced in the kingdom is every year 
consumed, not by so harmless a way as throwing it 



72 Methodism and American Centennial. 

into the sea, but by converting it into deadly poison — 
poison that naturally destroys not only the strength 
and life, but also the morals, of our countrymen/' — 
Works, vol. vi, p. 275. He answers the objection that 
it brings revenue to the Government : " Is it indispu- 
table that the full duty is paid for all the corn that is 
distilled ? not to insist upon the multitudes of private 
stills which pay no duty at all. I have myself heard 
the ser\^ant of an eminent distiller occasionally aver 
that for every gallon he distilled which paid duty he 
distilled six which paid none. Yea, I have heard dis- 
tillers themselves affirm, ' We must do this or we can- 
not live.' Would his Majesty sell a hundred thousand 
of his subjects yearl}^ to Algiers for four hundred 
thousand pounds t Surely no. Will he then seD them 
for that sura to be butchered by their own country- 
men .'^ " It will be seen by this that they had crook- 
ed whisky" in Wesley's day. Are there contempo- 
raneous writin2:s as strong; as these in denunciation 
of the traffic 1 If so, they have not been seen by us. 
After a hundred years of progress, is there any thing 
more incisive and decisive to be found upon the 
subject } 

In 1743 Wesley published bis General Rules for the 
government of his Societies, one of which prohibited 
" drunkenness, buying or selling spirituous liquors, or 
drinking them, unless in cases of extreme necessitj\" 
This was the first rule of the kind published, perhaps, 
by any Church organization. It was seven years be- 



Protest Against National Evils. 73 



fore the origin of temperance in Scotland, and over 
seventy years before the rise of the Father Mathew 
Societies in Ireland. And the rule was not a dead 
letter ; for in the same year in which it was published 
Wesley excluded from the Society at Newcastle sev- 
enteen members for drunkenness and two for retail- 
ing spirituous liquors. 

And Wesley, as a physician, discountenanced the 
use of spirituous or malt liquors. It should be 
remembered that at one time he was in the habit of 
prescribing gratuitously to the poor, and that his ad- 
vice was largely sought, and that for this work he 
had carefully prepared himself by studying under suit- 
able practitioners. {Works, vol. v, p. 187 ; vol. iii, pp. 
385, 399, 414.) In 1747 he published an abridged and 
revised edition of Dr. Cheyne's work entitled, " The 
Natural Method of Curing Diseases." As a physician 
he says, " Water is the wholesomest of all drinks, 
quickens the appetite and strengthens the digestion 
most. Strong, and more especially spirituous, liquors 
are certain but slow poison. Experience shows there 
is very seldom any danger in leaving them off all at 
once. Strong liquors do not prevent the mischiefs 
of a surfeit, nor carry it off so safely as water. Malt 
liquors (except clear small beer or small ale of due 
age) are exceedingly hurtful to tender persons." 
Will not physicians in this day come up to this 
before long 1 

In the Minutes of the Conference we find these 



74 Methodism and American Centennial. 

questions : " Do you drink water ? Why not ? Did 
you ever? Why did 3^ou leave it off? If not for 
health when will you begin again ? to-day ? How 
often do you drink wine or ale ? every day ? Do you 
want it ? " A preacher who could pass through that 
catechism before the Conference and still drink wine 
or ale instead of water would certainly do so for his 
stomach's sake ! The questions are about equivalent, 
to a conscientious man, to prohibition. But what 
may be said of Wesley himself? In 1735, in his 
thirty-second year, he, in company with some Mo- 
ravian missionaries, sailed for Georgia, When about 
sailing he writes : " Believing the denying ourselves 
even in the smallest instances might, by the blessing 
of God, be helpful to us, we wholly left off the use of 
flesh and wine, and confined ourselves to vegetable 
food, chiefly rice and biscuit." This he observed 
during his stay in Georgia. 

When the Methodist Episcopal Church was organ- 
ized in America, in 1784, the Conference adopted the 
General Rules of Wesley, and, of course, this one 
against the use of intoxicating drinks as a beverage. 
This rule was published to the world twenty years 
before the publication of Dr. Rush's tract on tlie ef- 
fects of ardent spirits on body and mind, and about 
twenty years before any other religious body pub- 
lished total abstinence as the rule of theii Church, 
and fifty-six years before the organization of the 
Washingtonian Society. The liquor power has op- 



Protest Against National Evils. 75 

posed this law as it does civil law. In 1790 it was 
so changed as to omit the words "buying or selling," 
which, of course, would allow the traffic. But in 
1848 the rule in its Wesleyan integrity was restored, 
and it has remained to this day. The Conference 
and the bishops have ever been outspoken against 
the evil. 

In 1780 the Conference said: "Do we disapprove 
of the practice of distilling grain into liquor shall 
we disown our friends who will not renounce the 
practice } Yes." In 1783 the Conference reported, 
" Should our friends be permitted to make spirituous 
liquors, sell, and drink them in drams } By no means. 
We think it wrong in its nature and consequences, 
and desire all our preachers to teach the people by 
precept and example to put away this evil." In 1784 
the General Conference said : " May our ministers or 
traveling preachers drink spirituous liquors By no 
means, unless it be medicinally." The same Confer- 
ence required the preachers " to vigorously but calmly 
enforce the rules concerning needless ornaments and 
drams." And before any preacher could be received 
this question among others was asked him, " Do you 
take no drams } " So in the General Conference of 
1796 Dr. Coke and Bishop Asbury said: Far be it 
from us to wish or endeavor to intrude upon the prop- 
er religious or civil liberty of any of our people ; but 
the retailing of spirituous liquors, and giving them in 
drams to customers when they call at the stores, are 



76 Methodism and American Centennial. 



such prevalent customs at present, and are productive 
of so many evils, that we judge it our indispensable 
duty to form a regulation against them. The cause 
of God, which we prefer to every other consideration 
under heaven, absolutely requires us to step forth with 
humble boldness in this respect." That has the ring 
of the genuine metal. In all this there is no attempt 
to minify the evils of intemperance, no catering to 
the rum traffic. 

We give below the declarations of the General 
Conference of the Methodist Episcopal Church at the 
last session, in 1872. This body had in it about one 
hundred and thirty laymen, judges, senators, and 
statesmen, from every State in the Union : — 

Believing, as we do, that the Church of Christ represents and 
embodies the only true principles of individual and national re- 
form, it is our settled conviction that we must rely mainly for 
the success of the temperance cause on her leadership and co- 
operation. 

From the very first our Church has been bold and em- 
phatic in her utterances and measures against the evils of 
intemperance. 

She has waged an uncompromising and vigorous war against 
this, the dire foe of humanity and Christian civilization. She 
has clearly defined her position, unqualifiedly condemning both 
the sale and use of intoxicating drinks as a beverage. While 
we recognize this historic fact as of special significance, 
it is, nevertheless, true that the work of death has not yet 
ceased. 

Intemperance still continues with unabated fury, spreading 
its desolating influences, like the dark wing of a tempest, over 
Christian and heathen lands. 



Protest Against National Evils. 



77 



It is, however, an occasion of rejoicing that the outlook is 
now more hopeful. Public sentiment is being- aroused and di- 
rected in the right channel. In the influences that centralize 
in and around our national Congress there has been a marked 
change for the better. It is not now, as formerly, deemed an 
essential part of the courtesies of social life to proffer the wine- 
glass or other liquors. A higher Christian sentiment is gain- 
ing the ascendency. We hail this as the dawn of a new era in 
the temperance reform. 

We may here note another feature or fact that gives promise 
of more definite and beneficial results. The State is waking 
up to the magnitude of the interests involved, and is beginning 
to comprehend the necessities of the case. Civil legislation, 
wise and heroic, is tightening its hold on the monster intemper- 
ance, and aiming a death-blow at the very seat of vitality. We 
believe the temperance law recently enacted in Illinois and 
some of the other States will prove no doubtful experiment, 
but will rather demonstrate the expediency of such a statutory 
provision, and is a harbinger of the complete and ultimate tri- 
umph of the temperance cause. God speed the day ! 

Let not the Church falter in view of the approaching crisis, 
but let her gird on her armor anew for the battle. Now is the 
time for action — action earnest, persistent, well directed. 

While we are prepared to reaffirm our former views and 
commitments on this question, we believe we ought, if possible, 
as a Church, to take more advanced ground in enunciating a 
more elevated and comprehensive platform of principle, and in 
clearly, boldly marking out the lines of policy to be pursued. 
We therefore recommend for adoption the following : — 
- ''Resolved, i. That we are more than ever convinced of the 
absolute need of total legal prohibition as a condition of the 
removal of the evils of intemperance, and we here pledge our 
utmost endeavors to inaugurate so wise and salutary a dis- 
pensation. 

" 2. That while we can never be satisfied with any thing less 
than the entire destruction of the liquor traffic, yet we can but 
regard as a step toward that end the enactment of laws mak- 



78 Methodism and American Centennial. 



ing this vast system of iniquity responsible for the losses and 
woes which have been so recklessly inflicted upon a long-suf- 
fering and too patient people. 

" 3. That we not only regard the manufacture, sale, or the 
using of intoxicating drinks, as a beverage, morally wrong, but 
we also most earnestly protest against our members giving any 
countenance to the liquor traffic by signing petitions for license, 
by voting to grant license, by renting property for such pur- 
poses, or by directly helping in any other way to promote in- 
temperance. Any one thus acting is guilty of unchristian con- 
duct, and is subject to disciplinaiy action. 

"4. That we should make special effort to secure the nomi- 
nation and election to office of strictly temperance men. 

" 5. That we recommend the use of unfermented wine on 
our sacramental occasions." 

There is a record of which Wesley would not be 
ashamed. There is nothing in it over which the dis- 
tiller, the brewer, the seller, the drunken sot, or the 
fashionable home drinker, can become merry. In- 
temperance is, indeed, the greatest foe to success of 
personal piety in our home congregations, as well as 
in our foreign mission fields. It breeds contempt for 
the Sabbath and divine things, and is the fruitful pro- 
genitor of a vast majority of the evils and crimes with 
which society is afflicted. It seduces from the altars 
of the "Church not the meanest, but the noblest and 
the best. As with the tail of a foul dragon, it sweeps 
from the galaxy of Church and State stars of the first 
magnitude. Every member who enters the pale of 
the Church, and every minister who takes upon him 
ordination vows, should consider himself pledged to a 



Protest Against National Evils. 79 

life, both by precept and example, of total abstinence. 
Let this be his every-day vow : — 

" Thou sparkling bowl ! thou sparkling bowl ! 

Though lips of bards thy brim may press. 
And eyes of beauty o'er thee roll, 

And song and dance thy power confess, 
/ will not touch thee ; for there clings 
A scorpion by thy side that stings." 

And in this Republic every great national question 
must be mainly settled by the ballot. So in the set- 
tlement of this question some great poHtical organiza- 
tion must assume it and make it the chief object of 
their political endeavor. It must have a beginning, 
and will meet with occasional repulses ; but, never 
flagging, it must go forward to national triumph. 
And we believe that this legalized evil is to find its 
historical analogue in American slavery. The latter 
was overthrown in an hour by tlie strong arm of the 
Government; so let it soon be with the former. God 
of nations, speed the day ! 



8o Methodism and American Centennial. 



CHAPTER VI. 



The Public School Question : Denominational or Common Schools. 
T "\ feel deeply impresseil that we are about to 



^ * consider a very important matter : the Common 
School System of education, and the relation of the 
Bible and religious instruction to that system. We 
have never had but one opinion upon this subject, 
and while holding tenaciously to that opinion we have 
naturally enough looked about us to see if we stood 
isolated and alone. Of course we were gratified when 
we read the "Address of the Board of Bishops," and the 
deliverance of the General Conference of the Meth- 
odist Episcopal Church in 1872, because they so 
clearly and strongly confirmed our position. And 
tliat you may know exactly what they did say upon 
this subject, we will here insert, first, that part of the 
Address relating to the subject, and also the Report 
of the Committee on Education : — 

In this connection we cannot refrain from warning you against 
the efforts of a corrupt and decaying hierarchy to regain its 
power by obtaining control of, or destroying, the Pubhc School 
System of our country. The bond between intelHgence and 
pubhc virtue is so evident that it is only necessary to remind 
you of this in order to secure your earnest support of that sys- 
tem of universal primary education, v/hich we must regard as 
the great conservator of Protestant liberty. 




The Public School Question, 



8i 



The following (Report No. I of the Committee on Education) 
was unanimously adopted by a rising vote : — 

" The Committee on Education, having carefully considered 
that portion of the Bishops' Address that relates to the Common 
Schools, would report as follows, namely : — 

" Whereas, We have always, as a Church, accepted the work 
of education as a duty enjoined by our commission ' to teach 
all nations ;' and, 

" Whereas, The system of . Common Schools is an indispensa- 
ble safeguard to republican institutions ; and, 

" Whereas, The combined and persistent assaults of the Ro- 
manists and others endanger the very existence of our Common 
Schools ; therefore, 

''Resolved, i. That we will co-operate in every effort which 
is fitted to make our Common Schools more efficient and 
permanent. 

" 2. That it is our firm conviction that to divide the Com- 
mon School funds among religious denominations for educa- 
tional purposes is wrong in principle, and hostile to our free 
institutions and the cause of education. 

" 3. That we will resist all means which may be employed to 
exclude from the Common Schools the Bible, which is the chart 
of our liberties, and the inspiration of our civilization." 

There is not a preamble, nor resolution, nor sen- 
tence, nor phrase, in the above that we would have 
exscinded. And so far as any action of the General 
Conference can commit the Church to any measure, 
the whole Church stands committed to the Common 
School System and to the Bible in the schools. 

It should also be remembered that that Conference 

was a large body, both of ministers and laymen, and 

that these representative men were from the different 

political parties and from every State and Territory in 
6 



82 Methodism and American Centennial. 



the Union ; and also that this report was adopted, not 
simply by a bare majority, but una7iimously ^ and by a 
rising vote And we hope and believe that no sub- 
sequent General Conference will ever reverse this 
action. 

"We must educate, we educate," was the em- 
phatic declaration of one who, from the stand-point 
of a statesman, viewed the education of the masses as 
a political necessity. He viewed ignorance and pau- 
perism, and ignorance and crime, as being, the one 
the cause, and the other the eftect. Indeed, so close 
is this relation that a celebrated French writer as- 
serts, that every nation makes its paupers and crim- 
inals. This is, in an important sense, true wherever 
the means for preventing pauperism and crime are 
not as great as the State can reasonably furnish. 
For nearly one hundred years this nation, by its 
congressional and State legislation, has shown that, 
it has regarded the system of primary education, 
as given in our Common Schools, as the surest and 
greatest preventive of crime that the State can sup- 
ply. And if the State is to furnish any general sys- 
tem of education, we think it will be admitted that 
in general it cannot do more or better than it is 
now doing. It cannot build and endow colleges for 
the few, but it can rightly tax the people for the ele- 
mentary training of the many. The Common School 
is the people's college, and it exists for the sake of 
the people. 



The Public School Question. 



83 



But if we are to give up a general system of edu- 
cation — national so far that each State has a system, 
though not strictly a uniform one — what shall we 
have in its stead? Nothing? With no system of 
education we would inevitably recede, to a great ex- 
tent, into a state of ignorance, and ultimately, per- 
chance, into barbarism. Shall we, then, have Denom- 
inational Schools ? How would they be more efficient 
in reaching the masses of the children ? Can any 
one furnish a reason why there would be a greater ag- 
gregate number of children in these Denominational 
Schools than are now found in the Common Schools ? 
Would each denomination reach all that properly 
might be claimed as under their religious or ecclesi- 
astical control ? Where the Romanists have their 
separate schools there are hundreds of their children 
not found therein. Has each denomination its prop- 
er per cent, of the school population in its Sunday- 
schools ? Very far from it ; and upon what principle 
do we expect to be more successful with denomina- 
tional week-day schools than with denominational 
Sunday-schools ? But some object to the Public 
Schools because of their alleged sectarian and relig- 
ious character ; and if so, what would such do when 
these schools shall become decidedly denominational ? 
Objectors to the existing American system of educa- 
tion would be in such a helpless minority as that they 
could not support schools for themselves ; and to be 
obliged to send their children to a Methodist, or 



84 Methodism and American Centennial, 

Presbyterian, or Catholic school, would not be more 
acceptable to them than to. patronize the Common 
Schools as they now are. We ask, then, these oppo- 
nents to pause and consider before they join hands 
with those who would destroy the Common School 
System as it now is. 

But aside from the towns and cities, where the evils 
would be possibly the least, what shall be the case with 
Denominational Day-schools in the rural districts? 
With the present system there is oftentimes only one 
school in a whole township for all the different de- 
nominations represented in that township. Now, 
separate these families into denominations, and it 
will be seen that it would be impossible to have a 
day-school for each of these denominations. But it 
might be said that if any one denomination w^as nu- 
merous enough to support a day-school the rest might 
send their children to the school upon agreed terms. 
But would that be less objectionable than to send 
them to the schools as they now are.^ The Ro- 
manists, as a rule, would suffer less in one respect by 
these Denominational Schools than the Protestants, 
as their population is, for the most part, in the cities, 
and therefore closer together, and so could be more 
easily supplied with schools. But they would suffer 
more by them in another respect. They complain 
now that their children turn Protestant through the 
influence of the Public Schools ; an influence which 
we do not think belongs more to the Common 



The Public School Question. 



8s 



Schools than it does to the common society in which 
the children mingle ; for we have never heard of at- 
tempts, small or great, by any teacher to purposely 
change the religion of a scholar. But if Denomina- 
tional Schools were established it would certainly be 
for denominational as well as educational purposes ; 
and hence all the Catholic children who might attend 
them, in the rural districts or elsewhere, would be un- 
der this direct influence, and would be most likely to 
turn Protestant. And we may be allowed to say that 
Methodists have, perhaps, less to fear from Denomina- 
tional Schools than any other peopLe. They are real- 
ly the most numerous and wealthy denomination, and 
can, therefore, establish the most schools, and receive 
the greatest benefit. But still they are among the 
strongest defenders of the Public School System. 

Let us now look at the history and magnitude of 
Common Schools. As early as 1785, two years be- 
fore the formation of the Constitution of the United 
States, Congress passed an ordinance for ascertain- 
ing the mode of disposing of the lands in the West- 
ern Territory." This ordinance devoted a thirty-sixth 
part of. every township to "the maintenance of Public 
Schools within said township." Two years after this 
Congress added to this statement the following, that 
"schools and the means of education shall forever be 
encouraged." This was the very year of the forma- 
tion of the Federal Constitution ; and no subsequent 
legislation of Congress has ever receded from this 



86 Methodism and American Centennial, 

position. Thus the Public School System began its 
history coeval with the constitutional history of the 
nation, and both have grown up to be the wonder and 
admiration of the world. 

Perhaps the first man in the United States to sug- 
gest the general establishment of Common Schools, 
entirely free from sectarian or ecclesiastical control, 
was Governor Clinton, of the State of New York. 
In his annual message to the Legislature of 1795 he 
said : "While it is evident that the general establish- 
ment and liberal endowment of academies are highly 
to be commended, and are attended with the most 
beneficial consequences, yet it cannot be denied that 
they are principally confined to the children of the 
opulent, and that a great portion of the community is 
excluded from their immediate advantages. The 
establishment of Common Schools throughout the 
State is happily calculated to remedy this inconven- 
ience and will, therefore, engage your early and de- 
cided consideration." This wise suggestion was 
promptly considered, and the result was the author- 
ization and adoption of Common Schools throughout 
the State. It is true that previous to this there were 
schools in various parts of New England, but perhaps 
not entirely free from Church control, and supported 
entirely by the State — and such is only properly a 
Public School. This system of education so harmo- 
nized with the public judgment that it was in a short 
time adopted by most of the Northern and Middle 



The Public School Qjiestio7i. 



87 



States ; it never did find a general acceptance 
through the South. While, perhaps, all the Southern 
States in time adopted the measure in some form, 
yet it was never popular, especially with the planters, 
who preferred their own private or select schools. 

Political aristocracy and ecclesiastical hierarchy 
never warmly supported general education ; but a 
true republicanism and a liberal ecclesiasticism have 
ever encouraged the education of the masses. 

How popular the system of Common Schools has 
ever been in the nation is best shown by the magnifi- 
cent greatness to which it has grown. There are in 
the United States not less than 125,059 Public 
Schools, supported and controlled by the State. 
There are in these schools not less than 183,198 
teachers, and 6,228,060 pupils. Nearly one sixth of 
the entire population is in the Public Schools ! The 
State is paying for the yearly support of these schools 
not less than $64,030,673. But are these schools 
increasing or diminishing } 

During the past ten years (the chief period of agi- 
tation) the increase in the number of Public Schools 
has been 17,179, and the increase has thus been more 
than a thousand and a half for each year of the ten. 
The increase in the number of teachers has been 
52,099, more than one third. The increase in the 
funds for their support, in paying teachers and erect- 
ing buildings, has been $41,482,123. Who can fully 
estimate the value of such a grand and wide-spread 



88 Methodism and American Centennial. 

system on the general elementary enlightenment of 
the youth of the nation 1 By virtue of this S3^stem, 
mainly, the number of illiterates in the nation is de- 
creasing pro rata by thousands -year by year, as the 
statistics show. And as general intelligence is an 
essential for the perpetuity of a Government, and 
more especially for the perpetuity of a Republic, 
would it not be folly to abandon this system Nay, 
more, would it not be suicidal.'* Yet we cannot close 
our eyes to the fact that there are many among us in 
these latter days, citizens of these various States, who 
openly declaim against it, and persistently seek its 
destruction ! 

This hostility first revealed itself in the city of 
New York about 1840. More recently the opponents 
have demanded that the Bible be excluded from the 
school-room. They ask also for a pro rata division 
of the school fund, and even now, in some places, get 
the lion's share. Without following the various items 
in the history of this unhappy controversy, it is 
enough to say that the objective point is at last dis- 
closed to us by the complainants themselves. Is it 
simply to exclude the Bible from the schools } In 
localities where this has been done have the schools, 
as a rule, been perceptibly increased in numbers by 
the attendance of the children of these objectors t 
Would they be willing to allow the Public Schools to 
exist if they had in them their share of the instruct- 
ors } Every intelligent opponent, who will speak the 



The Public School Qitestio7i. 



89 



full candor of his heart, will say no to each and all of 
these questions. 

The lovers of the PubHc School should know it, 
and know it now, that their opponents are carrying 
on a war of subjugation or a war of extermination. 
The exclusion of the Bible, the partition of the funds, 
are but the outposts to the general capture. They 
seek to capture or demolish this system, and then 
upon its ruins to build up their own system of instruc- 
tion. Shall this be allowed t 

But here let us put the question, Is not this nation, 
in its general facts and acts of history, in its funda- 
mental principles and constitutions and laws, specific- 
ally a Protestant nation 1 We hold that it is, and has 
been from the first, essentially and formally, constitu- 
tionally and legislatively, a Protestant Christian nation. 
Protestantism planted the first colony at Jamestown, 
in 1607. In 1 6 19 a general assembly of that colony 
was called to receive their charter, and it was opened 
by prayer, and it is said they received their charter 

with thanks to Almighty God." We need only 
refer to the history of the Puritans before and from 
the time of their landing in 1620, to indicate the in- 
tense Protestantism, of New England. And it should 
be known that every one of the thirteen colonies was 
founded by Erotestants save one, (Maryland,) and that 
by Lord Baltimore, a liberal Catholic. 

In the Continental Congress of March, 1778, a fast 
W^is ordered for Friday, the 17th of the May follow- 



90 Methodism and American Centennial. 

ing. In the resolution by which the matter was in- 
troduced, we find such phrases as, " to publicly ac- 
knowledge the overruling providence of God," and 
that they might obtain " pardon and forgiveness " 
" through the merits and mediation of Jesus Christ." 
This is not the language of Pagans, Jews, Romanists, 
or Infidels, but of Protestants. 

During the whole period of the Revolution no con- 
viction was deeper or more general than that the 
colonists should rely upon Almighty God for forgive- 
ness of sins, and for final victory. And, perhaps, no 
man among all the patriots of that day felt himself 
more dependent upon the Christian's God than did 
George Washington, both while commanding the 
colonial forces and while president of the United 
States. Besides his numerous proclamations, which 
indicate this, when the hopes of others failed he re- 
tires in secret and is found upon his knees praying 
that God might save his bleeding country. And even 
when he first assumed command of the camp around 
Boston, Governor Trumbull, of Connecticut, wrote him 
saying, " May the God of the armies of Israel give 
you wisdom and fortitude, cover your head in the 
day of battle and danger, and convince our enemies 
that all their attempts to deprive these colonies of 
their rights and liberties are vain ! " What a grand 
recognition of God as the source of wisdom, power, 
and protection ! Washington, in his brief reply, did 
not fall below this when he said : " Divine Providence, 



The Public School Qiiestioii. 



91 



which wisely orders the affairs of men, will enable us 
to discharge our duty with fidelity and success." 
And in that immortal declaration — the Declaration 
of Independence — those patriots acknowledge " the 
laws of nature and of nature's God," and that man 
has a divine Creator, who has endowed him with his 
inalienable rights ; and they appeal to " the supreme 
Judge of the world for the rectitude of their inten- 
tions ;" and, with a firm reliance on the protection of 
divine Providence, " they mutually pledged their lives, 
fortunes, and sacred honor." 

During the war of the Revolution the Americans 
occasionally appointed set times of intercession to 
God, as well as days of thanksgiving for signal vic- 
tories. At the surrender of Lord Cornwallis Con- 
gress adjourned to a Lutheran Church, "to render 
thanks to Almighty God for crowning the allied arms 
with success." The war over, and Washington elect- 
ed president, he says : " It would be peculiarly im- 
proper to omit, \s\ this first official act, my fervent 
supplications to that almighty Being who rules over 
the universe, who presides in the councils of nations, 
and whose providential aids can supply every human 
defect, that His benediction may consecrate to the 
liberties and happiness of the people of the United 
States a Government instituted by themselves for 
these essential purposes." " In tendering this hom- 
age to the great Author of every public and private 
good, I assure myself that it expresses your senti- 



92 Methodism and American Centennial. 



merits not less than my own, nor those of my fellow- 
citizens at large less than either." Were these men 
skeptics and freethinkers } Now, if this representa- 
tion of personal and public sentiment was true, (and 
there are none to contradict it,) then this Republic was 
Christian in its incipiency and formation. It was not, 
then, equally heathen, Jewish, or infidel ; it was and is 
a Christian nation. In the national adoption of the 
Christian calendar, and in all the general legislation 
touching upon moral questions, there is a fundamen- 
tal recognition of the Christian religion ; perhaps quite 
as much so as is safe to continue the proper relation 
of Church and State. And while all forms of belief 
and disbelief may, within certain limits, exist here 
under the protection of the Government, and therefore 
can legally claim protection, it is still true that the 
Christian religion is the legally dominant faith of the 
Republic ; and it can never be otherwise without a rev- 
olution of our constitutional enactments, and an utter 
repudiation of our political antecedents. ]\Iay God 
in his providence avert such a national disaster! 

But we will take an advance step, and claim that 
ours is a Protestant Christian nation. This has been 
the essential nature of what we have said in proof 
that we are not pagan or infidel. But let us furnish 
the specific proof by showing that the nation is found- 
ed upon a Protestant Bible — and a Protestant Chris- 
tianity — and that very early it indorsed this book, 
and provided for its introduction, and recommended 



The Public School Question. 93 

its general circulation. Again, the nation recognized 
the Bible not only in its immortal Declaration, and 
in the expressed opinions of its leading statesmen, 
but in receiving and acting on a memorial presented 
to Congress as early as 1777 asking for aid in sup- 
plying the Holy Scriptures. The committee to whom 
this matter was referred reported, " That the use of 
the Bible and its importance are so great that your 
committee refer the above to the consideration of 
Congress ; and if Congress shall not think it expedient 
to order the importation of types and paper, the com- 
mittee recommend that Congress will order the Com- 
mittee of Commerce to import twenty thousand 
Bibles from Holland, Scotland, or elsewhere, into the 
different ports of the States of the Union." Which 
was carried, and the Committee of Commerce was so 
ordered. 

Why did not the Committee order the importation 
of these Bibles from France, with whom we had such 
intimate relations during the war, or from some other 
Catholic country, instead of those Protestant coun- 
tries } For the reasons that these countries did not 
have them to freely sell ; and, in the next place, 
this nation did not want a Catholic Bible, with its 
perversions and glosses ; it wanted one better suit- 
ed to the genius of the nation — a Protestant Bible 
for a Protestant nation ; and it was only an embargo 
that prevented the completion of this project. But 
again, in 1782, Congress passed a "National Act in 



94 Methodism and American Centennial. 

behalf of the Bible." It encouraged a Mr. Aitkin, of 
Philadelphia, to publish an edition, saying that Con- 
gress believed that it would "be subservient to the 
interests of religion," and they " recommended it to 
the inhabitants of the United States." — Peck's His- 
tory of the Great Republic, p. 328. 

Thus early, even before the definite treaty of peace 
with England was signed, and five years before the 
adoption of the American Constitution, did the Con- 
gress of the nation recommend the Bible — the Prot- 
estant Bible — to the inhabitants of the whole nation. 
Is not this, then, precedently and pre-eminently, a 
Protestant Christian nation ? 



The Public School Question. 



95 



CHAPTER VII. 



The Public School Question: Christian Aspect of Common Law. 



HE opponents of Protestantism are usually 



agreed in denying the right of the Government 
to enforce the legal observance of the Sabbath, The 
Jew does not believe in the Christian Sabbath, and 
the infidel may not believe in any Sabbath, and the 
Catholic denies the right of the State to interfere in 
the matter. Saint Liguori, one of the most eminent 
divines that has ever lived in that Church, says : 
*' The pope has the right and the power to declare 
that the sanctification of the Lord's day shall only 
continue a few hours, and that any servile works may 
be done on that day." Thus instead of Christ being 
the Lord of the Sabbath the pope is. Among the 
works allowed to be done are, sowing and reaping, 
hunting and fishing, horseshoeing and repairing, mer- 
chandizing, bull-fights, plays, etc. The New York 
Tablet" of June, 1868, says : " They [the Protestants] 
may keep it as the Jewish Sabbath if they please, but 
we claim the liberty to keep it as a Christian holi- 
day, within the rules prescribed by the Church." To 
them the Sabbath is but a holiday ! They will keep 
the Sabbath as the Church directs, and not, also, as 
the law requires ; and the Church may direct, as we 




96 Methodism and American Centennial. 

have seen, that any secular work may be done therein. 
In view of such teaching is it any wonder that in our 
cities, on the Sabbath day, the peaceable, worship- 
ing, law-abiding congregations should be interfered 
with, broken up, by the batter and bang of their law- 
less revelries ? Thus they link arms with those 
who would destroy all Bibles, all Sabbaths, and all 
religions. 

The Public School System has of late been called 
very hard names, such as " godless," " a swindle," " an 
outrage," *' a huge humbug," and its schools " pits of 
destruction," " schools of infidelity and immorality," 
and as " having come from the devil." Now, if the sys- 
tem and its schools be all this, or any part of it, they 
should be abandoned at once. But if we be required 
to give over the instruction of the young into the 
hands of the Romanists, then let us ask them. What 
kind of instruction will you give ? what will be the 
character of that education which you will impart } 
This can only be answered by stating the kind of edu- 
cation received in those schools over which they now 
have control. And upon this, so important a matter, 
let no outsider be heard ; let one speak who for 
eighteen years was editor of a quarterly in the inter- 
ests of the Roman Church, entitled, " Brownson's 
Review." In 1862 Mr. Brownson wrote an article 
on Catholic Schools." Here is what he says : "As 
far as we are able to trace the effects of the most ap- 
proved Catholic education of our day, whether at 



The Public School" Question. 97 

home or abroad, it tends to repress rather than quick- 
en the life of the pupil ; to unfit rather than prepare 
him for the active and zealous discharge either of his 
religious or social duties." Mark these words ; they 
are important. Their system tends to repress rather 
than develop, to unfit rather than to fit, the youth for 
the duties of life ! Is this what Americans want } 
Remember, also, that this is said, not of their system 
of education in South America, or in Spain, but in the 
United States ; it is not some effete system of centu- 
ries ago, but, the writer says, the best approved system 
of to-day. He says, further, Comparatively few of 
them (Catholic graduates) take their stand as schol- 
ars, or as men on a level with the Catholics of non- 
Catholic colleges, and those who do take that stand 
do it by throwing aside nearly all they learned from 
their Alma Mater, and adopting the ideas and princi- 
ples, the modes of thought and action, they find in the 
general civilization of the country in which they live." 
That is, few of these graduates become truly learned 
men, and those who do owe it to the better systems 
which surround them. One more quotation k all 
that our space will allow : " The cause of the failure 
of what we call Catholic education is, in our judgm.ent, 
in the fact that we educate, not for the present or 
future, but for the past." Says one of the professors 
in the University of Catania : ** What has natural 
philosophy been from the time of Newton to our own } 

A myth. What is Newton's theory of attraction 1 
7 



gS Methodism. AND American Centennial. 

The height of extravagance. Who are the most 
thought-confusing sophists in the world ? The as- 
tronomers, with their attraction and gravitation, and 
the natural philosophers, with their mechanical theory 
of heat." No wonder that that eloquent Spanish or- 
ator, Castelar, declared in the presence of the Roman 
prelates in the Spanish Cortes, " There is not a sin- 
gle progressive principle which has not been cursed 
by the Catholic Church. Not a constitution has been 
born, not a single progress made, not a soUtary re- 
form effected, which has not been nurtured under 
the terrible anathemas of the Church." 

• But it is claimed by some that we should wholly 
secularize the system of education in our Common 
Schools. What is meant by this ? Does it mean to 
exclude from the text-books every thing of a religious 
nature } Does it also mean to forbid the teacher 
from uttering any thmg, even of the most general 
character, that is religious ? to prohibit the children 
singing any thing that has God in it? Nothing short 
of this would make it absolutely secular. Now, we 
hold that such a course would be utterly impossible. 
No truth is more firmly settled than that man is a 
religious being ; and hence every literary production 
of his mind will, in much or little, bear the impress 
of this innate religious nature. It is true that the 
abstract sciences, such as complex equations and ex- 
tended logarithms, have no such nature. 

No man can write a true history of the race, and 



The Public School Questiofi. 



99 



entirely omit the religion of the race. No man can 
write a true history of this country and omit all ref- 
erence to Christianity. Are our children to study 
history } And if so, shall they study a true one or a 
false one a perfect or an imperfect one But if the 
text-books could be wholly secularized, what teacher 
would enter into an agreement that he would not 
mention any religious subject in the school-room, no 
matter whether that teacher were a skeptic or a be- 
liever } Children are the same, both at school and at 
home, and spontaneously they will ask religious 
questions ; and would you engage to attempt to 
smother these proper inquiries by saying, in a tone 
of authority, " That is not a proper question here 
or, placing your finger upon your lip, say, " I am not 
allowed to tell?" Would you engage to teach the 
child all about the things that are made, and never 
speak of the Maker ? Would you engage to speak 
all about a painting, and never speak of the painter? 

Professor Tayler Lewis has wisely said : " We can- 
not cut out religion, revelation, and worship without 
giving a mortal wound to poetry, art, philosophy ; 
to all that is highest to our human thinking ; to all 
that makes us something more than merely the 
most sagacious and most inventive of the animal 
race. Education is an infinite ascent. The Author 
of our wondrous being has so connected the scala 
or ladder of ideas that the lower thus inevitably 
fastens on to the higher and loses its chief value, 



100 Methodism and American Centennial. 

its very identity, we may say, by any unnatural sev- 
erance. Every thing of most importance, even as 
connected with our secular well-being, runs up into 
theology." 

But, it may be said, they would be allowed to teach 
the children morals. But what kind of morals } Pa- 
gan morals ? Mohammedan morals Hindu morals } 
for there is no system of morals which is not founded 
upon religion. Strictly speaking, there is no such 
thing as natural morals separate from religious morals, 
and religion precedes morality. I know it is said, 
" Let the children be instructed in religion, if desired, 
at home, or in the Sunday-school, or at the church." 
But it is known that thousands of these children have 
not religious parents, neither are they found in the 
Sunday-school nor at Church. And it requires no 
superior observation to see that, let all the Churches 
do all they can or will do, still there will be thousands 
of children who, if they receive no general religious 
training in the PubUc School, will never receive any 
at all. It is simply, then, a question for the State 
to consider, whether it is best that thousands of its 
future citizens shall grow up without any religious in- 
struction ? We say it is not best to do so, for, in the 
language of Coleridge, " If you bring up your children 
in a way which puts them out of sympathy with the 
religious feeling of the nation in which they live, the 
chances are that they will ultimately turn out ruffians 
or fanatics, and one as likely as the other." We hold 



The Public School Question. loi 



this sentiment to be true and good. The State ought 
not, therefore, to jeopardize its peace and prosperity 
by the attempt to educate any portion of its prospect- 
ive citizens irreligiously or denominationally. Listen 
to the father of his country as he speaks to his chil- 
dren in the following language : Of all the disposi- 
tions and habits which lead to political prosperity, 
religion and morality are indispensable supports. In 
vain would that man claim the tribute of patriotism 
who should labor to subvert these great pillars of 
human happiness, these firmest props of the duties 
of men and citizens. And let us with caution indulge 
the supposition that morality can be maintained without 
religion. Whatever may be conceded to the influ- 
ence of refined education on minds of peculiar struct- 
ure, reason and experience both forbid us to expect 
that national morality can prevail in exclusion of re- 
ligious principle." These wise cautions have been 
heeded by the nation during its first century, and, 
heeding them, we have become strong among the na- 
tions of the earth. Shall we enter upon our second 
century disregarding these fatherly admonitions } 

It would not be difficult to prove that Christianity 
teaches the best system of morals that has ever been 
taught, and Christianity is founded upon the Bible. 
And a moral philosophy cut loose from religion would 
be defective and untrue, as a half truth is a whole 
falsehood ; for man is not only a moral being, but he 
is also a religious being. If, therefore, you teach 



102 Methodism and American Centennial. 

mora] philosophy correctly, you must teach religion. 
In all the schools of the past absolutely secular liter- 
ary teaching hcvS been unknown, whether in pagan or 
Christian lands. It cannot be. 

But why should we be asked to try the experiment 
now ? By far the greater portion of the complainants 
are now calling our schools godless, and what would 
they say of them then } Would they patronize them 
then } The Romanists claim that teaching is not a 
function of the State, but of the Church. One of the 
items condemned by the pope's syllabus of 1865 was 
that, " The most advantageous conditions of civil 
society require that popular schools, open without 
distinction to all children of the people, and public 
establishments destined to teach young people letters 
and good discipline, and to impart to them education, 
should be freed from all ecclesiastical autJwrity and 
interference, and should be fully subjected to the 
civil and political powers, for the teaching of matters 
and opinions common to the times." I'hey cannot 
consistently patronize public secular schools. The 
" New York Tablet " has said : The School Board of 
Cincinnati have voted, we see from the papers, to ex- 
clude the Bible and all religious instruction from the 
Public Schools. If this has been done with a view to 
reconciling Catholics to the Common School System 
its purpose will not be realized ; for to us godless 
schools are still less acceptable than sectarian schools, 
and we object less to the reading of King James's 



The Public School Qitestioii. 103 

Bible, even, in the schools than we do to the exclusion 
of all religious instruction. American Protestantism 
of the orthodox stamp is a far less evil than German 
infidelity." 

This is certainly plain and honest. But the plan is 
to secularize the schools, and then pass a compulsory 
law compelling attendance. This, we hold, is Httle 
less than cruelty. Why not pass such a law now, if 
it must be done at all — which would be less objec- 
tionable to them, and far better for general culture } 
The objection of some infidels to general religious in- 
struction is not so much on the score of religious 
liberty as because of conscience. Admitting their 
demand in this respect, we would, to be consistent, be 
compelled to abrogate the laws that compel the legal 
observance of the Sabbath, as also all laws against 
blasphemy and profanity. Should not the general 
and historical sentiments of the nation prevail, rather 
than the individual and varying consciences of the 
few } This demand of the few to exclude the Bible 
is like this : As a father you have raised up a family 
under the influence of the Bible. Your children 
have heard you read it night and morning. That old 
family Bible is familiar and dear. A man stops with 
you over night. The old Bible comes out as usual. 
The man says, " Put down that Bible ; I don't want to 
hear it ; my conscience is against it." I think that 
father and mother and children would all combine to 
put him out rather than put out the old Bible. 



104 Methodism and American Centennial. 

It ought to be broadly asserted that Christianity is 
a part of the common law of the land. It has been 
frequently so decided by the best legal minds in the 
nation ; and perhaps no one has gone over the whole 
subject with so much care as did Judge Duncan, who 
delivered the opinion of the court at the September 
term of the Supreme Court of Pennsylvania, in 1824, 
in the case of Updegraph versus the Commonwealth 
of Pennsylvania. It was a case of blasphemy, and 
the judge says he understands the case to have been 
carried up for the purpose of testing whether Chris- 
tianity was a part of the common law of the land. 
Hence he gave that point most careful attention. He 
rehearsed the common law of England, went carefully 
over the history of the colonies, the formation of the 
Federal and State Constitutions, and time and again 
asserted and proved that Christianity, general Chris- 
tianity, is the common law of the land ; not a Chris- 
tianity of any one creed, but a Christianity founded 
upon the holy Bible. The judge mentioned three 
offenses indictable at common law : " i. Maliciously 
denying the being and providence of God ; 2. Con- 
tumelious reproaches of Jesus Christ ; profane and 
malevolent scoffing at the Scriptures, or exposing any 
part of them to contempt and ridicule ; 3. Certain 
immoralities tending to subvert all religion and mo- 
rality, which are the foundations of all Governments." 
" Without these restraints," he says, " no free Gov- 
ernment could long exist. It is liberty run mad to 



The Public School Question. 105 

declaim against the punishment of these offenses, or 
to assert that the punishment of them is hostile to 
the spirit and genius of our Government." In har- 
mony with this eminent decision the Government ap- 
points chaplains to the national and State legislatures, 
to the army and navy, to the prisons and asylums and 
refcrmatory institutions. And all the statute laws 
of the various States touching upon religion or moral 
questions are mainly founded upon Christianity, and 
these laws are certainly not in conflict with the Con- 
stitution of the United States. And it is only by 
virtue of this doctrine that Christianity is the com- 
mon law of the land that we hope as a nation soon 
to wipe off that disgrace to our country, Mormonism. 
Christianity, then, is a part of the common law of the 
land, not in the same sense as is Judaism, or Moham- 
medanism, or Buddhism, or Confucianism, or Mo: mon- 
ism, or Materialism, It is the moral sentiment of 
the nation, more or less expressed in its laws. 

Another decision touching this point was rendered 
in January, 1870, by Chief-Justice Sharswood, of the 
Supreme Court of Pennsylvania. Briefly stated, these 
are the facts : Levi Nice, in his will, devised a life 
estate to two grand nieces, and at the death of both 
the real estate was to go to the building of a hall for 
the Infidel Society of Philadelphia, in which to dis- 
cuss religion, politics," etc. The court decided the 
devise void for two reasons: i. At the date of the 
will no such incorporated society existed in Pennsyl- 



To6 Methodism and American Centennial. 

vania, nor was it likely that the Legislature would 
ever incorporate such a society. 2. No competent 
trustee of the devise was named in the will. The 
judge then proceeds to make some remarks upon 
Christianity and the State, some of which we give 
as follows : " The laws and institutions of the State 
are built on the foundation of reverence for Christian- 
ity." " Indeed," he continues, " I would go further, 
and adopt the sentiment and language of Mr. Justice 
Duncan in the case referred to: 'It would prove a 
nursery of vice, a school of preparation to qualify 
young men for the gallows and young women for the 
brothel ; and there is not a skeptic of decent man- 
ners and good morals who would not consider such a 
debating club as a common nuisance and a disgrace to 
the city.' " This is strong language and from a strong 
source. Out, then, with the idea that the State is as 
much infidel as Christian ! This is a Christian na- 
tion. Now, then, this general Christianity has issued 
from, or is founded upon, the Bible, and to teach this 
is not properly sectarianism. 

This point has also been decided in the Supreme 
Court of Pennsylvania by Judge Story, the best ex- 
pounder of constitutional law. This was so decided 
in the famous Girard will case. Referring to the 
will of the testator, he says : "All that we can gather 
from his language is that he desired to exclude from 
the college sectarians and sectarianism." Agreeable 
with this he says, " The Bible, and especially the New 



The Public School Question. 107 

Testament, without note, may be read and taught as 
a divine revelation in the college, its general precepts 
expounded, its evidences explained, and its glorious 
principles of morality inculcated. What is there to 
prevent any work not sectarian upon the evidences 
of Christianity from being read and taught in the col- 
lege by lay teachers ? . . . Where can the purest 
princfples of morality be learned so clearly or so per- 
fectly as from the New Testament ? Where are be- 
nevolence, the love of truth, sobriety, and industry, so 
powerfully and irresistibly inculcated as in the sacred 
volume ? " According to this learned jurist all this 
can be taught, and still Girard College be an unsec- 
tarian school. Can we not, then, have the Bible read 
in Common Schools by laymen, and an occasional 
religious song, and still they be unsectarian ? And 
the Bible, even the Protestant Bible, is not properly 
a sectarian book, for this is the one the judge meant. 
The Bible of the Romanists is a sectarian book, as 
much so as is Clarke's Commentary ; for they publish 
the Bible with their Church notes attached. But the 
Bible without note or comment is an unsectarian 
book. Protestantism is no more a sect than Chris- 
tianity, including Romanism, is a sect. 

Thus it is established that the Christianity of this 
nation is based upon a Protestant Bible. This is our 
national standard of morals. In every department of 
thought there ought to be some final court of appeal, 
some ultimate authority. This is true of law, of med- 



io8 Methodism and American Centennial. 

icine, of science, and of religion. In every nation 
where there have been books or manuscripts it has 
been found that some one of them has been acknowl- 
edged supreme in authority in matters of religious be- 
lief and practice. I know of only one nation that 
ever denied this in theory, and attempted to carry it 
out in practice. The French nation, for a short time, 
denounced all creeds, struck down the Bible as a 
standard, cast out Jesus from the temple, and sym- 
bolized and enthroned human reason as the supreme 
object of faith and worship ; and what was the direful 
result the student of history well knows. Seeing 
that our shores are pressed by the feet of every race, 
it has become a matter of intense interest that we 
shall continue to have an ultimate and universal 
standard of appeal on all moral questions. The Bible 
and the Public School constitute the rock upon 
which this temple is built, and the gates of hell shall 
not prevail against it. In the language of Horace 
Greeley, "These are our corner-stones, and if our 
nation stands, it must stand on these." 

Still it may be asked, What can be done to restore 
national quiet on this subject ? While we would not 
be considered as dictating a course of legislation to 
be adopted, yet we may be permitted to submit some 
suggestions that appear to us to be highly needful. 

Let the subject be as far removed from the arena 
of party politics and ecclesiastical interference as it 
may be ; for if it remains within the easy reach of 



The Public School Question. 109 



either it may be resorted to at any time as a means 
to an end. As an initial step to this legislation let 
the Common Schools be understood to be what they 
really are, not partisan, nor sectarian, but Government 
schools. Then let the General Government affix an 
amendment to its Constitution requiring every State 
to establish and maintain Common Schools, as this is 
a matter in which all the States, as constituent parts 
of the nation, are concerned. If this matter is left to 
the option of each State and county, -it will be a fruit- 
ful source of agitation, and only some of them may 
adopt the measure, thus leaving a portion of the pop- 
ulation without the means of that elementary educa- 
tion so needful for good citizenship. 

Add to this amendment another, forbidding the 
appropriation of any part of the School Fund, or of any 
of the public funds, to any one of the religious sects, 
for any purpose whatever. Let Congress prescribe 
the course of study and the text-books to be used in 
these schools, this to be revised by Congress once 
in five years, specifying as unchangeable that there 
shall be a Bible without note or comment in each 
school-room, to be read publicly or not in the school 
by the teacher at his own option. This will settle 
the question of the Bible in the schools, and it seems 
to us that nothing else will. Fixing the maximum 
of studies to be pursued will prevent that perplexity 
in many places of the few desiring to run the Com- 
mon School up into a college at the expense of the 



1 10 Methodism and American Centennial. 

many. This will also remove that greatest evil of 
modern times in the schools, that of a ceaseless 
changing of text-books — an evil more felt in the 
towns and cities by the removals from ward to ward, 
and pressing most heavily upon the poor — as well as 
give, for at least five years, a national uniformity to 
text-books ; so that in cases of removal pupils may be 
graded right into another school, according to their 
just merits and without dissatisfaction. 

Lastly, such an arrangement would more likely 
secure more efficient teachers. If we have a uniform 
course of study and of text-books every teacher will 
know definitely what he must be prepared to teach. 
Our Normal Schools will be rendered much more 
efficient by having a specified course of study in which 
to train the teachers. 

We have now done. What are our final conclusions ? 
Let the Bible remain in the Public School. Let it 
lie side by side on the teacher s desk with Webster's 
Dictionary : the one the standard of the language, 
the other the standard of the morals. Let the Bible 
be read in the hearing of the children ; and, as occa- 
sion seems to suggest, in the most inoffensive way 
let the most general principles of Christianity be both 
taught and sung. Labor to make the school so attract- 
ive and efficient as to command the respect and sup- 
port even of adversaries, and our Public Schools will 
receive the continued support of the American people. 



PART II. 



LIBERAL CHARACTER AND TENDENCY OF THE 
CHURCH. 



CHAPTER I. 
Liberal Views of Ohurch Government. 

THE importance of a well-defined creed and 
ecclesiastical polity is now very generally con- 
ceded. The old objection, that creeds have filled the 
world with different and contrary religious beliefs, is 
wholly untenable. It is entirely illogical. It is plac- 
ing the cause for the effect. If the time ever were 
when all Christians had one creed and that creed the 
Bible, then how did they come to have different 
creeds ? Most evidently their different understand- 
ing and interpretation and exposition of the Script- 
ures led to the formation of different creeds. Hence 
different beliefs produced different creeds, and not 
vice versa. But is it any more improper for one man, 
or a company of men, to write and publish his or their 
creed, than it is to write and preach it } Hence it is 
not correct to charge the fatherhood of the different 
sects upon the different written creeds. A clearly 
defined form of organization is of acknowledged im- 
portance among all secular bodies. Why should it 
not be so among Churches That organization which 



112 Methodism and American Centennial. 

looks after the interests of the soul should be as 
equitable and scriptural in form as possible. But 
where the Scripture is silent human authority may 
lawfully interpose, yet so that nothing be ordained 
against the word of God. Bad government is to be 
deprecated every-where, and surely not less in the 
Church than in the State. That it has worked un- 
told injury to the bodies and souls of men is patent 
to all readers of church history. Oppression and 
wrong in the Church can no more stand before the 
increasing light of intelligence and Christianity than 
they can in the State. But how did bad church gov- 
ernment originate } In general, by subjecting the 
spirit to the letter ; by making that primary which 
should have ever remained secondary. 

If the government of the primitive Church was 
purely righteous and divine, and the laity were sov- 
ereign in power, that polity could not be changed so 
as to become wicked and oppressive unless the mem- 
bership first became backslidden and sinful. There- 
fore it is not correct to charge the crimes of the Dark 
Ages directly upon the government of the Church. 
To say that bad government was the cause of the 
first step downward is to say that the apostolic gov- 
ernment was bad. The degeneracy began with the 
sovereign people. This Republic can never become 
a monarchy unless the sovereign people shall so far 
degenerate as to choose a king. The primitive re- 
publican Church could not become an ecclesiastical 



Liberal Views of Chttrch Govermnent. 113 

despotism uPxless the sovereign people should first so 
far backslide as to prefer a pope. 

Certainly it is a comfort to know that it is the 
common verdict of the truly Christian world that the 
letter of a law is not of as much importance as the 
spirit ; that the mere form of Church government is 
not of equal value with the great soul-saving doctrines 
of the Gospel of Christ ; that the external form of the 
Church is not of as much consequence as its internal 
life and power. Let the Church but possess the 
fullness of the indwelling of the Spirit of God, and it 
will easily and naturally take on itself a proper and 
equitable form of government. Methodism originated 
in a spirit of fervor and of vital godliness. What form 
she should assume was not her first or equal concern. 
Her system of government was gradually and provi- 
dentially developed from the Holy Club of Oxford 
into the complete organization of a Christian Church. 
A man who will teach that the form of church gov- 
ernment is of equal importance to the thrilHng, com- 
forting, sanctifying doctrines of the Bible, should, at 
least, first renounce his claim to be a Protestant. 
And, further, such a position is neither in accordance 
with the teaching of Christ or of his apostles. They 
do teach that church government is of importance, 
but of secondary importance. Even Micah (vi, 6-8) 
teaches this most sublime truth, although yet Hving 
under the ceremonial law : " Wherewith shall I come 

before the Lord, and bow myself before the high God } 
8 



114 Methodism AND American Centennial. 

shall I come before him with burnt-offerings, with 
calves of a year old ? Will the Lord be pleased with 
thousands of rams, or with ten thousands of rivers of 
oil ? shall I give my first-born for my transgression, 
the fruit of my body for the sin of my soul ? He 
hath showed thee, O man, what is good ; and what 
doth the Lord require of thee, but to do justly, and to 
love mercy, and to walk humbly with thy God ? " 
What does this inspired language teach,- unless it be 
the supreme importance of an internal, inwrought 
disposition of heart which will lead us to a hfe of 
righteousness before God and man ? Forms and cer- 
emonies, however scriptural — sacrifices, even as cost- 
ly as ten thousands of rivers of oil — can never pro- 
duce such a heart and life as God requires. Listen 
to the infallible Teacher, as he compares the merits 
of form and spirit, (Matt, xxiii, 23 :) " Woe unto you, 
scribes and Pharisees, hypocrites ! for ye pay . tithe 
of mint and anise and cummin, and have omitted the 
weightier matters of the law, judgment, mercy, and 
faith : these ought ye to have done, and not to leave 
the other undone." 

Most evidently what Jesus teaches here is, that 
while we should not omit form or ceremony, we should 
chiefly and honestly and earnestly insist on purity of 
heart. So did the apostles. They went about preach- 
ing, not church polity, but Jesus and the resurrection. 
Their general teaching and practice was, " The letter 
killeth, but the Spirit giveth life." And while they 



Liberal Views of Church Government. 115 

did not neglect the administration of discipline, yet 
the doctrines of Christ were of paramount importance. 
Amputation is sometimes necessary for the health 
and safety of the human body. So is it with the 
Church, i^nd the way to prevent these amputations 
and keep the Church healthy and pure is not to keep 
on cutting with the scalpel or pruning-knife, but to 
preach, with the demonstration of the Spirit and of 
power, the health-giving doctrines of the Bible, which 
will cause the life-giving current of the blood of Christ 
to be infused into the Church body, thus preserving 
it without blemish, or spot, or wrinkle, or any such 
thing. O for the cleansing blood of Christ to be 
sprinkled upon all the Churches ! The Jews did not 
purify their Church by beheading John the Baptist, 
or crucifying Christ, or stoning Stephen. The Ro- 
man Church did not cleanse itself by thundering its 
anathemas from the Vatican, or burning the heretics 
at the stake. The Church of England did not pro- 
mote its purity by mobbing John Wesley, or by per- 
secuting his innocent followers. No church polity, 
however scriptural or rigorous, can preserve the pur- 
ity of the Church. The great antidote to spiritual 
corruption and decay is the life-inspiring doctrines of 
the Gospel, accompanied by the energy of the Spirit, 
which quickeneth and giveth life. This has been the 
scriptural position and glory of the Methodist Epis- 
copal Church from her origin, and by it she has 
seen her worst foes converted into her fastest friends. 



ii6 Methodism and American Centennial. 



May she never let go this palladium of her power in 
the world ! 

" On such a theme 'twere impious to be calm ; 
Passion is reason, transport, temper here ! " 

Says Watson, adopting the language of Bishop 
Tomline : " As it has not pleased our almighty Fa- 
ther to prescribe any particular form of civil govern- 
ment for the security of temporal comforts to his ra- 
tional creatures, so neither has he prescribed any par- 
ticular form of ecclesiastical polity as absolutely nec- 
essary to the attainment of eternal happiness. Thus 
the Gospel only lays down general principles, and 
leaves the application of them to men as free agents." 
— Institutes, vol. ii, p. 585. 

Says Dr. Bangs, in his Original Church of Christ," 
(book xiii :) " No specific form of church government 
is prescribed in Scripture." 

Say M'CUntock and Strong, (vol. ii, 327 :) This guid- 
ance does not imply that its particular form (of gov- 
ernment) must have been given to them by Christ, but 
only such direction as would lead them to pursue the 
wisest methods." And then, referring to certain au- 
thors who believed that the apostles adopted the syn- 
agogue as their pattern, they say : " It is by no means 
certain that they adopted any model." 

Says Bishop Morris, in his "Church Polity:" "We 
do not contend, however, that any specific form of 
church government is essential. The Gospel is des- 



Liberal Views of Church Goveminent. 117 

tined to prevail among all nations, and their social 
and political conditions are so diversified that the 
same prudential rules and regulations would not be 
applicable to all of them." 

Says Wesley : As to my own jfidgment, I still 
believe the episcopal form of church government to 
be scriptural and apostolical. I mean, well agreeing 
with the practice and writings of the apostles. But 
that it is prescribed in Scripture I do not believe. I 
think he (Stillingfleet) has unanswerably proved that 
neither Christ nor his apostles prescribed any par- 
ticular form of church government." 

Says Pressens2, the latest, and, perhaps, clearest, 
writer on the early days of Christianity : " The far- 
ther we go back in the history of the Church the 
more indefinite in character are all ecclesiastical of- 
fices. Their limits are not clearly or precisely laid 
down." Again he says : " The organization of the 
Church is as supple as it is simple, and accommo- 
dates itself to the various exigencies of its situation, 
avoiding only any concession to error or to evil." — 
Apostolic Era. 

Says the learned Schaff in his " History of the 
Apostolic Church," (p. 498 :) " The Lord himself gave 
no particular directions on the subject, (church gov- 
ernment,) but left his disciples to the guidance of the 
Holy Ghost." As it respects the conformity to the 
Jewish synagogue he says : " We must here observe, 
however, that the analogy (not conformity) which un- 



ii8 Methodism and American Centennial. 

deniably exists between the constitution of the apos- 
tolic Church and that of the Jewish synagogue must 
not be pedantically pushed, as it has been by many, 
to all the offices and to the minutest details. It holds 
in reality only in the constitution of single congrega- 
tions — only, therefore, in the offices of presbyter and 
deacon ; and even here we must not overlook those 
differences which necessarily grew out of the essen- 
tial dissimilarity of the Christian and the Jewish 
principles," 

These we regard as liberal and correct ideas. As 
to whether there existed a definite form of polity the 
same eminent author says, (p. 541 :) " We have no 
passage in the New Testament which prescribes three 
orders, or any particular form of church government, 
excepting the ministry itself, as essential to the exist- 
ence of the Church ; and history abundantly proves 
that Christian life has flourished under various forms 
of government." These thoughts are of the same 
liberal and true kind. There is nothing of narrow- 
ness or bigotry or dogmatism about them. They 
simply speak the truth as it is in history. 

Of course, a few jiire-divino Episcopalians, and men 
of sectarian and puritanic notions, may be found as 
witnesses for a divine specific form of church govern- 
ment. But men of broad and evangelical views very 
seldom so testify. And is it not surprising that those 
who contend that such a divine form is prescribed in 
the word of God differ so widely as to what that form 



Liberal Vicivs of Church Government. 119 

is ? And, further, instead of differing upon minor 
points the antagonists stand at the opposite poles of 
this controversy. At the one extreme stands the 
rigid Episcopalian, contending for j?cre-divino episco- 
pacy, and at the other stands a free Congregational- 
ist, contending for pure democracy, and each pleading 
that his form of polity is the only one that is divinely 
prescribed. 

We will here give the judgment of Wesley more 
fully upon this point, as taken from various periods 
in his life. The reader will see that very early he 
was disposed to liberal views upon this subject. In 
1745, at the age of forty-two, he and the Wesleyan Con- 
ference asked the following questions : Is episcopal, 
presbyterian, or independent church government most 
agreeable to reason r The answer given was that each 
is a development of the other. " A preacher preaches 
and forms an independent congregation ; he then forms 
another and another, in the immediate vicinity of 
the first ; this obliges him to appoint deacons who 
look on the first pastor as their common father ; and 
as these congregations increase, and as their deacons 
grow in years and grace, they need other subordinate 
deacons or helpers ; in respect of whom they are 
called presbyters or elders ; as their father in the 
Lord maybe called bishop or overseer of them all." — 
Tyerman, vol. i, p. 499. This shows not his high- 
church, but liberal, views of church government ; and 
this was passed in the second Wesleyan Conference. 



I20 Methodism and American Centennial. 

So early and so liberal were the expressed views of 
Wesley and his preachers. 

During the next year (1746) Wesley read Lord 
King's " Account of the Constitution of the Primitive 
Church." The change produced in Wesley's mind 
upon church polity was not, as we think, so great as 
has been supposed. His liberal views entertained 
the year before he had read Lord King we have just 
stated. The reading of that book did not, of itself, 
suddenly change him from a sturdy high-Churchman 
to a liberal Dissenter. His views as to the proper 
origin and nature of church government and episco- 
pacy were all clearly expressed the year before. That 
book seems to have changed his mind only upon 
two points : first, the original and essential identity 
of presbyters and elders ; and, second, the undoubted 
right of presbyters to ordain in certain contingencies, 
not in all cases. These things show the openness 
and candor of his mind. He was ready to receive 
the truth whenever and by whomsoever presented. 

But, bearing more directly upon the point before 
us, he and the Wesleyan Conference of the year suc- 
ceeding (1747) adopted the following: ''Why is it 
that there is no determinate plan of church govern- 
ment appointed in Scripture ? Without doubt be- 
cause the wisdom of God had regard to this necessary 
variety. Was there any thought of uniformity in the 
government of all Churches until the time of Constan- 
tine It is certain there was not, and would not 



Liberal Vicivs of Church Government, I2i 

have been then, had men consulted the word of God 
only." — Tyerman, vol. i, p. 509. 

Could any thing be more explicit as to the judg- 
ment of Wesley and his preachers upon this point 
They declare that there is no determinate plan of 
church government appointed in the word of God ; 
that there was no thought of uniformity of polity un- 
til Constantine. And there is no doubt Wesley was 
fully competent to decide this question, as he was 
likely, already preparing himself for publishing his 
work on church polity, which he did some time after. 
But still, to show his liberal views of church govern- 
ment, we refer to the year 1756, when he wrote : 
" Concerning diocesan episcopacy there are several 
questions I should be glad to have answered : Where 
is it prescribed in Scripture How does it appear 
that the apostles settled it in all the churches they 
planted t How does it appear that they settled it in 
any so as to make it of perpetual obligation } It is al- 
lowed Christ and his apostles did put the Churches 
under some form of government or other, but did they 
put all Churches under the same precise form } If 
they did, can we prove this to have been the very 
same which now remains in the Church of England V 
— Tyerman, vol. ii, p. 257. 

These questions, though asked over a hundred 
years ago, have never been answered. They cannot 
be answered either by jure-divino Episcopalians on 
the one hand, or by ecclesiastical democrats on the 



122 Methodism and American Centennial. 

other. They are absolutely unanswerable. They 
unmistakably set forth, although in the form of ques- 
tions, Wesley's position upon church government. 
And the general principle which we deduce from 
these questions, as applicable to the point under con- 
sideration, is that of the variable form of government 
of different Churches during the apostolic age. 

To show the continued liberality of Wesley's views, 
when the Methodist Episcopal Church in America 
was to be organized, in 1784, after suggesting the 
plan of its government, he prepared the following as 
a portion of one of its Articles of Faith: "It is not 
necessary that rites and ceremonies should in all 
places be the same or exactly alike, for they have 
been always different, and may be changed according 
to the diversity of countries, times, and men's man- 
ners, so that nothing be ordained against God's word." 
And this has remained verbally intact to this day in 
the Discipline of the Church as a symbol of its lib- 
eral views of church polity. 

The above theory of church polity is the original 
and true Protestant doctrine. "Melanchthon and the 
earliest reformers viewed with veneration the hier- 
archy which had so long subsisted, as also many of 
the ceremonies which for ages had been observed ; 
and they expressed their readiness to continue that 
distinction of pastors which their researches into the 
history of the Church had enabled them to trace back 
to the early ages of Christianity. But while they de- 



Liberal Views of Church Government. 123 

clared in favor of this form of ecclesiastical polity they 
did so not upon the ground that it was of divine in- 
stitution, or positively required by the Author of 
Christianity as inseparable from a Church ; but on 
the ground that, taking into estimation every thing 
connected with it, it appeared to them eminently 
adapted to carry into effect that renovation of piety 
and that religious influence which they were so eager 
to promote. They thus made ecclesiastical polity a 
matter of expediency, or of prudential regulation ; tlie 
one thing, in their view, binding upon all Christians 
being to strengthen the practical power of religion." 
— Watson's Bib. and Theol. Die, p. 324. This is 
confirmed by reference to that great master-symbol 
of Protestantism, the Augsburg Confession. " It is 
quite plain from these passages that the framers of 
that Confession, and those who adhered to it as the 
standard of their faith, viewed ecclesiastical polity as 
a matter of human appointment ; and that, although 
they venerated that form of it which had long existed, 
they looked upon themselves as at liberty, under pe- 
culiar circumstances, to depart from it. The truth, 
accordingly, is, that a great part of the Lutheran 
Churches . . . did introduce many deviations from 
that model for which their founders had expressed 
respect and admiration, although episcopacy was in 
several places continued." Calvin was the first one 
to break with this Confession on this point. He 
swung off to the opposite extreme, as is often the 



124 Methodism and American Centennial. 

case, and adopted and defended a theory well-nigh as 
exclusive and dogmatic as was his doctrine of the 
atonement of Christ. He zealously contended that 
the apostolic Church authorized but one class of min- 
isters, and that they were all equal. But his views 
became modified after a more thorough investigation ; 
for in his " Institutes," when tracing the rise of episco- 
pacy, he says that those to whom the office of teach- 
ing was assigned were denominated presbyters ; that 
to avoid the dissensions often arising among equals 
they chose one of their number to preside, to whom 
the title of bishop was exclusively given, and that the 
practice, as the ancients admitted, was introduced by 
human consent from the necessity of the times. (/;/- 
stittUes, book iv, chap, iv.) This is true and liberal. 

Finally, Watson says {Dictionary, p. 326) that, 
while they differed on some minor points, they all 
" agreed in admitting there was no model prescribed in 
the New Testament for a Christian Church, as there 
had been in the Mosaical economy for the Jewish 
Church ; and that it was a branch of the liberty of 
the disciples of Christ, or one of their privileges, to 
choose tlie polity which seemed to them best adapted 
for extending the power and influence of religion." 



The Origin of Episcopacy. 



125 



CHAPTER 11. 



The Origin of Episcopacy: Prelatioal and Erroneous Opinions. 

A LL the various theories upon this complex sub- 



^ ject may be possibly arranged under three 
heads. " Theories," we say, for, after all, there is no 
positive and invariable declaration to be found either 
in the Scripture record or traditional history. And 
these three opinions are not clearly distinct, but will 
often be found interlacing each other. 

We will first state, as nearly as we can, the Roman 
Catholic doctrine. According to this, when Jesus 
Christ was on earth he was the supreme earthly gov- 
ernor of the Church. He chose twelve men who, by 
pre-eminent distinction, were called apostles. Christ, 
in view of his approaching death, and intending to 
continue the earthly headship of the Church, be- 
stowed upon Peter the primary, or chief and universal, 
governorship, both as to doctrine and jurisdiction. 
P'rom Peter, who is supposed to have died while 
in occupation of the apostolic see at Rome, has de- 
scended an unbroken line of successors, possessing 
equal powers with himself Hence was the apostolic 
Church episcopal, Christ himself having been the 
first and great apostle or pope. Now, it is stating 
no new thing to say that this stronghold, especially 




126 MethodiSxM and American Centennial. 

since the Reformation, has been stormed from every 
quarter, and that its antiquated bulwarks are now 
rapidly breaking down under the mighty power of the 
superior enginery of truth and justice. We need here 
only state a few of the unanswerable objections made 
to this theory. Let us, then, state first what were 
the powers and prerogatives of the apostles. 

1. It was necessary that they should have seen the 
Lord after his resurrection, that they might be com- 
petent witnesses before the world. Neither Matthias 
nor Paul form an exception to this statement, since 
the former was undoubtedly present on various occa- 
sions when Jesus appeared to his disciples after that 
event, and the latter says that Jesus was seen of him 
" as of one born out of due time," and the facts of the 
Gospel history he had not received from man, " but 
by the revelation of Jesus Christ." 

2. An apostle must have been called and commis- 
sioned directly by Christ for that especial office. 
Hence they usually say " called to be an apostle," and 
Matthias was called from being a disciple to the apos- 
tleship made vacant by the treachery and apostasy 
of Judas, by the divine appointment of the lot. 

3. Infallible inspiration was another essentiality of 
an apostle. No other idea is consonant with the 
mission of an apostle. The Saviour had promised 
them the Spirit, which should guide them " into ail 
truth." 

4. Another endowment essential to the apostleship 



The Origin of Episcopacy. 



127 



was the power of working miracles. These miracu- 
lous signs should be the credentials of their divine 
mission ; and not only so, but particularly of the 
apostolicity oi their mission. Hence says Paul: ''Tru- 
ly the signs of an apostle were wrought among you 
in all patience, in signs, and wonders, and mighty 
deeds." 

5. To these essential characteristics of an apostle 
may be added the universality of his mission. He 
had no special charge or congregation. He had the 
"care of all the Churches." He delivered unerringly 
to the people the religious creed to which they were 
called to subscribe. In a word, he was, not in one 
place, but every-where, the primary forts et origo of 
doctrine and discipline. Now then, in a pre-eminent 
and exclusive sense, these persons thus empowered 
are called, both in Scripture and tradition, the twelve 
apostles ; and in the sense of equal endowment they 
have had no successors. All true ministers of the 
Gospel are, in a certain, but certainly inferior, sense 
the successors of the apostles. But it is repugnant to 
the sense of this age to call any minister, however 
spiritually or intellectually endowed, in an equal sense 
an apostle. The intelligence and piety of this age 
would speak of it as an unlawful assumption, not to 
say sacrilegious, for any person to claim that he pos- 
sessed any one, much less ally of the above essential 
requisites of an apostle. 

It is also evident that the chief of these essentials 



128 Methodism and American Centennial. 

was not transmissible. The most important of all 
was, that the person was a witness to the resurrection 
of Christ — that he must have seen Christ after his 
resurrection. This Peter particularly refers to when 
the two men were proposed, one of which was to suc- 
ceed Judas in the apostleship. Paul also refers to 
this especially as proof of his authority as an apostle. 
The knowledge of a witness is not transferable. 
And if we were to admit that all the other powers of 
an apostle were transmissible, yet this one not being 
so, any successor to the apostleship would lack its 
first and most important quality, and, lacking this, 
could not be entitled to the name or office. 

The title apostle is not applied in Scripture, in 
its stricter sense of denoting the higher class of 
ministers, to any but the twelve, and Matthias, and 
Paul, and Jesus Christ. There is no question about 
the last; and as it regards Paul he did not receive 
either the name or office by succession, but directly 
from Christ himself after his ascension ; and even 
now, if any man could furnish as clear proof of his 
apostleship as Paul did he should be entitled to 
the name. But it is evident no such proof can be 
given. 

Now, if any besides those named were entitled to 
this office, the immediate successors of the apostles, it 
would seem, would be so entitled. By prelatists gen- 
erally it is supposed that Epaphroditus, Titus, and 
Timothy were ordained by the apostles to be their 



The Origin of Episcopacy. I2g 

immediate and equal successors. But no one of these 
is called by the apostles themselves, or any of the 
Scripture writers, in this higher sense, an apostle. 
Says the learned scholar and high-Churchman, Al- 
ford, dean of Canterbury : Apostolon, not in the ordi- 
7iary seiise of apostle, but minister (in supply) of my 
wants." This shows the opinion of that eminent 
biblical scholar, that no one in New Testament his- 
tory, and much less since, was entitled to the desig- 
nation of an apostle in its true sense, but those spok- 
en of by the English translators. And prelatists 
should be the last ones to quarrel with our present 
translation. 

But the apostoUc office in its essential character 
was personal and temporary. It cannot be proved that 
any one of them constituted or ordained any one to 
be a successor as an apostle. No intimation of such 
an ordination can be found in the Scripture record. 
It is admitted by Romanists themselves that no one 
of them had an equal and proper successor to the 
apostleship but Peter. This gives up eleven twelfths 
of the argument. And, without referring to the un- 
satisfactoriness of mutilated and partial church his- 
tory upon this point, we have shown that the essential 
characteristics of an apostle were not transmissible 
by any apostle, even Peter himself Says Neander : 
In the apostolical Church there was one office which 
bears no resemblance to anyoiher, and to which none 

can be made to conform. This is the office of the 
9 




APRIL2013 



130 Methodism and American Centennial. 

apostle. . . . Their authority and power can be dele- 
gated to no other." Says Coleman, from the intro- 
duction of whose work on the apostolic Church the 
above quotation is taken : " The office of the apostles 
by these limitations ends with themselves. They 
can have no successors." Dr. Barrow, an Episcopa- 
lian, says : " The apostolic office, as such, was personal 
and temporary, and, therefore, according to its nature 
and design not successive or communicable to others 
in perpetual descendance from them. . . . Neither 
did the apostles pretend to communicate it." Says 
Dr. George Campbell : " No one on the death of an 
apostle (except Matthias, and that not for succession) 
was ever substituted in his room ; and when that 
original sacred college was extinct the title became 
extinct with it." 

In those early times the title apostle was, doubt- 
less, occasionally applied, as it is now, indeed, to some 
peculiarly venerable and eminent minister, (Eusebius 
calls Polycarp an apostolical man,) but as now, so 
then, not in the original and proper sense of the term. 
Hence, say Conybeare and Howson : "This title was 
probably at first confined to 'the twelve' who were 
immediately nominated to their office by the Lord 
himself" Exceptions are noted, as in the cases of 
Matthias and Paul. They say further : " In a lower 
sense the term was applied to all the most eminent 
Christian teachers, as, for example, Andronicus and 
Junius. Still those only were called emphatically 



n EaaMa 



T/ie Origm of Episcopacy. 131 

the apostles who had received their commission from 
Christ, including Matthias and Paul." Says Dr. 
Schaff: "As the Lord himself called only twelve, and 
promised them that they should hereafter sit upon 
twelve thrones, judging the twelve tribes of Israel ; so 
also the last book of the Bible knows of but * twelve 
apostles of the Lamb, whose names are written on 
the twelve foundations of the heavenly Jerusalem.' 
Under these aspects their office is intransmissible. 
Accordingly, we find that the number was not replen- 
ished after the death of any one, as James, for in- 
stance ; and during the last ten years of the first 
century John was the only surviving member of the 
original college." 

It is just to state here, however, that in the Roman 
Church there are two theories concerning the episco- 
pate : the papal or ultramontane theory, based upon 
the primacy of the pope as the only jure diviiio suc- 
cessor of Peter, and through whom the bishops derive 
their divine right. The second theory is, what is 
now known as advocated by the " Old Catholics " or 
Liberals, who claim that the bishops are the equal 
and co-ordinate successors, not of Peter more than of 
Paul, and that with respect to the pope, he is hwtpriimis 
inter pares, appointed, not divinely, but by themselves, 
in order to represent and perpetuate the unity of the 
Church. These two theories, therefore, represent the 
high-church and low-church parties of that religious 
body. The former we have considered as the general 



132 Methodism and American Centennial. 

Romish theory, and the latter will be considered as 
properly coming under the high-Episcopalian theory, 
which will next be duly investigated. 

Concerning the origin of episcopacy, as among Ro- 
manists so among Episcopalians, there are two theo- 
ries, called the high-church and the low-church. 
The "Old Catholics" or Liberals in the Roman 
Catholic Church are mainly the same in theory upon 
this point as the high-church advocates in the Epis- 
copal Churches. 

The low-church theory among the latter will be con- 
sidered in connection with the next division. What 
is the high-church Episcopalian view of the origin 
of episcopacy In as few words as we can state it, 
it is as follows. We quote from the preface to the 
Ordinal," used by the Church of England and the 
Protestant Episcopal Church in the United States : 
It is " evident unto all men, diligently reading holy 
Scripture and ancient authors, that from the apostles' 
time there have been these orders of ministers in 
Christ's Church, bishops, priests, and deacons." 
These three orders they suppose to have existed in 
the apostolic Church, at first under the titles of 
apostles, presbyters, and deacons. These terms de- 
note three permanent and divinely appointed orders 
of ministers, without which there cannot be a true 
Christian Church. It is further held by them that 
after Christ the apostles were the only source of min- 
isterial authority, ecclesiastical doctrine, and of dis- 



The Origin of Episcopacy. 



133 



cipline ; so much so that any Church that has not 
received these by regular and unbroken succession 
from the apostles is not a true Church. This primal 
source of power, polity, and discipline has had suc- 
cessive and perpetual representatives to this day. 
Through personal deference to the high and holy 
character of the apostles their successors were called 
bishops ; and, perhaps to avoid confusion, arising 
from the fact that presbyters were frequently called 
bishops also, their successors were called priests. 
No apparent necessity occurring for any substitution, 
the title deacon was allowed to remain. 

It is thought by prelatists, also, that the Apostle 
Paul ordained Epaphroditus, Titus, and Timothy to 
be his successors, under the title of bishops. And 
while they contend that the other apostles did the 
same, yet they admit the proof of it lies outside of the 
New Testament. Hence they hold with great tenac- 
ity to these supposed ordinations of Paul, and have 
used their very best logical material and exei^etical 
skill to make good this first link in the succeeding 
chain. But that they have repeatedly and hopelessly 
failed is not only the firm persuasion of by far the 
greater portion of the Protestant world from the Ref- 
ormation until now, but by a large, intelligent, and 
rapidly increasing number in their own communions. 
Apostolic succession, as thus taught, is a failure 

I. No question in all the wide range of polemics 
has been more clearly settled than the scriptural 



134 Methodism and American Centennial. 

identity of person and power of presbyter and bishop. 
The frequent interchange of the titles, and the same- 
ness of personal qualifications and official duties, un- 
doubtedly establish the sameness of office or order. 

2. But the advocates for the apostolic origin of 
episcopacy, abandoning the idea that the word bishop 
is used in Scripture in their sense, next make a stand 
upon the assumption that Paul ordained Epaphro- 
ditus, Timothy, and Titus bishops, in their sense, of a 
third and permanent order. But, unfortunately for 
their cause, neither one of these is called a bishop in 
the New Testament. We read of bishops and dea- 
cons, and of elders and deacons ; but nowhere read 
of the formula bishops, priests, and deacons. Nay, 
more: is not this very omission, itself evidently inten- 
tional, rather a strong presumptive proof that they 
were not bishops 

But knowing that they cannot find a bishop of the 
third order, nor his diocese, mentioned in Scripture, 
they apply to the Fathers to extricate them from 
their difficulty. They assure us, with great confi- 
dence, that they all testify to the fact that Epaphro- 
ditus was an apostle to the Philippians, and that Tim- 
othy and Titus were ordained bishops by Paul, the 
former having a large diocese, with his headquarters 
at Ephesus, and the latter being located at Crete. 
Now, whatever the Fathers may say, it is certain 
from the inspired record that neither Epaphroditus 
nor Titus became diocesan or prelatical bishops while 



The Origin of Episcopacy, 135 



the apostle lived. We admit the rise of episcopacy 
after the death of the apostles, but we deny that Paul 
ordained them prelatical bishops to be his successors. 
If this had been done, and could be proved by the 
New Testament, then we could make out the formula 
of bishops, elders or priests, and deacons, aside from 
the apostle. And we may modestly say that we have 
the Scriptures also, as well as the Fathers, and can 
read them both in the original and vernacular ; and 
we believe that it is not egotism to say that through 
development of biblical criticism — a matter almost 
wholly unknown to them — we are in this day equally 
as well, if, indeed, not better, qualified to correctly 
interpret the inspired word. But they agree with us 
in this point, that bishop, presbyter, and elder were, 
during the apostolic period, synonymous terms. Be- 
sides, if those bishops or presbyters were diocesan 
bishops, such use of the term directly contradicts 
prelatical episcopacy, which teaches there can be but 
one bishop for a diocese. Now, then, we doubt not 
that this equality among the bishops or elders of the 
congregation would naturally cease in time. Some 
one of them, because of superior talents and efficiency, 
would gradually and justly rise above the others, and 
would be preferred to the others, and, from choice or 
election by the other presbyters, and perhaps the 
congregation, would become the regular teacher or 
pastor of the Church, not unlike the chief ruler of the 
synagogue. And as the Jewish Christian Churches 



136 Methodism and American Centennial. 

became more and more Greek, both in nationality 
and language, Jewish terms and customs became 
obsolete, and the Greek or Gentile came into use. 
Hence the word bishop, being a Greek word, more 
generally known among the Gentile Greeks than 
presbyter or elder, was the term chosen by them 
by which to designate this chosen pastor of the con- 
gregation. And the propriety of choosing this word 
above the others may be seen in the meaning of the 
word itself, (overseer,) which Conybeare and Howson 
say, "implies the duties of the office." This matter 
of choosing one of the presbyters to become the reg- 
ular pastor of the congregation did not take away any 
right enjoyed by these presbyters, nor did it confer a 
higher ministerial order upon the pastor. They all 
had still equal rights of teaching and authority, and 
the pastor was but primus inter pares. They never 
thought of placing him in a higher ministerial order. 

Now, then, coming directly to the point to which 
we have been thus far gradually arriving, we think it 
clear that during the apostolic period, and for some 
time after, a bishop was but the pastor of a single 
Church. Lord King has not only unanswerably 
proved from the Fathers, (p. 27,) " that there was but 
one supreme bishop in a place, the bishop by way of 
eminence and propriety, the properpastor and minister 
of his parish to whose care and trust the souls of that 
church or parish over which he presided were princi- 
pally and more immediately committed." He equally 



The Origin of Episcopacy. 



137 



proves also " that there was but one Church to a 
bishop." (P. 30.) With these things also accords 
Mosheim, who says, (vol. i, p. 39 :) "A bishop during 
the first and second century was a person who had 
the care of one Christian assembly, which at that time 
was, generally speaking, small enough to be contained 
in a private house," 

It is undoubtedly true that Mosheim extends the 
time too far, as we shall see that episcopacy, at least 
in the form of some kind of superintendence, existed 
during at least the latter part of the second century. 
But the main fact of his statement is true. Says 
Clarkson, {Primitive Episcopacy, p. 182:) "A bishop 
in the best asfes of Christianity was no other than the 
pastor of a single Church." And Archbishop Cran- 
mer, who is styled the founder of the Church of En- 
gland, says, (Watson, Bib, Dic.y p. 350:) "The bish- 
ops and priests were at one time, and were not two 
things, but both one office, in the beginning of 
Christ's religion." What, then, does it matter if Eu- 
sebius and other of the fathers do speak of Timothy 
as bishop of the Church at Ephesus, and Titus as 
bishop of the Church at Crete. According to the 
above eminent testimony, which could be augmented 
almost ad infiriitum, they were simply the pastors of 
those congregations, and not diocesan bishops. 

But do these writers positively say and clearly 
prove that they were appointed, even as pastors, reg- 
ular and permanent, of those Churches } It is a fact 



138 Methodism and American Centennial. 

worthy of note that not a single writer during the first 
three centuries even alludes to a rumor, much less 
makes a statement, that they were the bishops, in 
any sense, of those Churches. Eusebius, who wrote 
in the fourth century, after episcopacy was clearly 
established, is the first to call them bishops. And 
he does not refer to these Churches, or any others, as 
having been in the charge of Timothy and Titus as a 
matter even then generally and clearly understood, 
or as even certainly beheved by himself In book 
iii, 4, he says, what our confident friends should not 
overlook : " But how many, and which of these, actu- 
ated by a genuine zeal, were judged suitable to feed 
the Churches established by these apostles, it is not 
easy to say, any further than may be gathered from 
the writings of Paul." Now, do the writings of 
Paul prove that they were appointed even as perma- 
nent pastors, much less diocesan bishops of Ephesus 
and Crete ? Eusebius does not say so ; and we af- 
firm that no one can prove it. Dr. Whitby, of the 
Church of England, in his preface to his " Commentary 
on Titus," says, he " was only left in Crete to ordain 
elders in every city, and to set in order the things 
that were wanting, and, that having done that work, 
he had done all that was assigned him in that station, 
and therefore St. Paul sends for him the very same 
year to NicopoHs." And as to Timothy, the same 
author says : " There is no satisfactory evidence of 
his having resided longer at Ephesus than was neces- 



APRIL2013 



The Origin of Episcopacy. 139 

sary to execute a special and temporary mission to 
the Church of this place." The same writer makes 
this general remark, that he could find " nothing in 
any writer of the first three centuries concerning the 
episcopate of Timothy and Titus, nor any intimation 
that they bore the name of bishop." Says Dean Al- 
ford in his remarks upon the Epistles of Timothy and 
Titus : "There is not the slightest trace of episcopal 
government in the present sense of the term." 

The word episcopate is paroikias in the Greek, 
which literally means a dwelling by, or a temporary 
residence ; and ecclesiastically it means a parish or a 
single congregation, and not a diocese or a number 
of Churches or congregations. Hence, if they were 
the bishops of those Churches they were but pastors 
of single congregations. All the above is clearly 
confirmed by Lord King, who says, (pp. 30, 31 :) "As 
for the word diocese, by which the bishop's flock is 
now usually expressed, I do not remember that ever 
I found it used in this sense by any of the ancients ; 
but there is another word, still retained by us, by 
which they frequently denominate the bishop's cure, 
and that is parisJi ; so in the synodical epistle of 
Irenaeus to Pope Victor the bishoprics of Asia are 
twice called parishes. And in Eusebius's " Ecclesi- 
astical History" the word is so applied in several 
hundred places. It is usual there to read of the 
bishops of the parish of Alexandria, of the parish of 
Ephesus, of the parish of Corinth, of the parish of 



140 Methodism and American Centennial. 

Athens, of the parish of Carthage ; and so of the 
bishops of the parishes of several other Churches ; 
by that term denoting the very same that we now 
call a parish ; a competent number of Christians dwell- 
ing near together, having one bishop, or pastor, or 
minister, set over them, with whom they all meet at 
one time to worship and serve God." Hence, if Tim- 
othy were bishop of Ephesus, and Titus bishop of 
Crete, and Mark bishop of Alexandria, and Linus 
bishop of Rome, and Euodius bishop of Antioch im- 
mediately after the death of the apostles, or even be- 
fore, and even supposing that they had received these 
appointments from the apostles, it only proves that 
they were simply pastors of single congregations, and 
not high-church bishops with dioceses. High- church 
episcopacy, then, is not to be found in the New Testa- 
ment, or in the writings of the earliest Fathers, when 
properly interpreted and understood. 



Tlu Origin of Episcopacy, 141 



CHAPTER III. 

The Origin of Episcopacy; Liberal and True Dootrme. 

I ^HE question of episcopacy is to-day the main 
question in church pohty. It must be patient- 
ly discussed. It is admitted that there was a class 
of ministers coexistent with and immediately after 
the apostles whose sphere of labor, like that of the 
apostles, was not described, and who also exercised 
somewhat similar powers. They were called evan- 
gelists. The bishops of the early Church were a 
distinct class from the evangelists. A bishop might 
become an evangelist, or an evangelist might become 
a bishop, but he could not properly be both at the 
same time. We have proved that the terms bishop 
and elder were sometimes loosely used in New Tes- 
tament times, interchangeably ; and that afterwards 
bishop became the adopted title of the regular pas- 
tor of a single Church. The office of an evangelist 
is thus described by Eusebius, (book iii, chap. 37 :) 
For the most of the disciples at that time, animat- 
ed with a more ardent love of the divine word, had 
first fulfilled the Saviour's precept by distributing 
their substance to the needy. Afterward, leaving 
their country, they performed the office of evangel- 
ists to those who had not yet heard the faith, while, 



142 Methodism and American Centennial. 



with a noble ambition to proclaim Christ, they also 
delivered to them the books of the holy Gospels. 
After laying the foundation of the faith in foreign 
parts, as the particular object of their mission, and 
after appointing others as shepherds of the flocks, 
and committing to these the care of those that had 
been recently introduced, they went again to other 
regions and nations with the grace and co-operation 
of God." And, says Stillingfleet, (p. 340 :) " Such 
were the evangelists, who were sent sometimes into 
this country to put the Church in order there, some- 
times into another ; but wherever they were they 
acted as evangelists and not as fixed officers. Such 
were Timothy and Titus, notwithstanding all the op- 
position made against it, as will appear to any one 
who will take an impartial survey of the arguments 
on both sides." Theodoret calls them traveling mis- 
sionaries. Dodwell, who wrote eight books on epis- 
copacy, calls Timothy and Titus itinerants and 
evangelists. With this also agrees Schaff, who says, 
(p. 520,) that ^' they traveled about freely wherever 
their ser\^ices were needed." " The apostles em- 
ployed them as messengers for various purposes to 
all points of their vast field." " In short, they were 
in some sense the vicegerents of the apostles, acting 
under their direction and by their authority, like the 
commissioners of a king." Conybeare and Howson 
teach the same when they say, (vol. i, p. 436 :) " The 
term evangelist is applied to the missionaries who, 



The Origin of Episcopacy. 



143 



like Philip the Hellenist and Timothy, traveled from 
place to place to bear the glad tidings of Christ to 
unbelieving nations or individuals." Hence it fol- 
lows that the apostles were all evangelists, although 
there were evangelists who were not apostles. 
With reference to Timothy and Titus Pressense says, 
in his "History of the Apostolic Church," (page 
349 :) They bear no likeness whatever to bishops 
governing a diocese ; they are missionaries, or, as 
Paul calls them, evangelists, whose mission it is to 
direct the first steps of young and inexperienced 
Churches ; they exercise a truly apostolical power 
wherever that power is necessary. They derive their 
exceptional authority from an exceptional situation." 
Says Kitto, (himself an Episcopalian :) " It has been 
with many a favorite notion that Timothy and Titus 
exhibit the episcopal type even during the life of 
Paul ; but that is an obvious misconception. . . . 
That Timothy was an evangelist is distinctly stated, 
and that he received spiritual gifts ; there is, then, 
no difficulty in accounting for the authority vested 
in him without imagining him to have been a bishop, 
which is, in fact, disproved even by the same epis- 
tle. That Titus, moreover, had no local attachment 
to Crete is plain from Titus iii, 12 ; i, 5, to say nothing 
of the earlier epistle, (2 Cor. ;) nor is it true that the 
episcopal power developed itself out of wandering 
evangelists any more than out of the apostles." 
But we need not add further authorities. Here 



144 Methodism and American Centennial. 

is sufficient, taken from the most eminent writers 
from the eadiest to the present time, clearly prov- 
ing that the evangelist was an itinerant and tempora- 
ry officer, and not in any sense an ordained diocesan 
bishop. He w^as not the equal of, but subordinate 
to, the apostle. He w^as in some sense superior 
to the ordinary pastor, but did not represent a su- 
perior and permanent order of ministers. The evan- 
gelists did not ordain any one to succeed them in 
an equal or like capacity. They were exceptional 
men for exceptional times. We are w^illing to allow 
that the general superintendence exercised by them, 
after the apostles, may have furnished the suggestion, 
the plan, the pattern, for the episcopacy of the fol- 
lowing ages; but what we deny is, that the epis- 
copal system, as taught by high-Churchmen, is 
founded in the New Testam.ent, so as to be of ex- 
clusive divine right. 

The angels of the Seven Churches of Asia are 
also referred to by Roman Catholics generally, and 
Episcopalians frequently, as diocesan bishops. On 
the verge of New Testament history, and yet within 
its sacred limits, is here supposed another proof of 
exclusive and jure-divino episcopacy. Against such 
a supposition there are many serious objections, 
only a few of which will here be given. There is 
mentioned but one Church for each angel, and but 
one angel for each Church. There were just as 
many Churches as angels, and no more. There is 



The Origijt of Episcopacy. 



145 



nothing in the scriptural account bearing any resem- 
blance to a diocese of a number of Churches. If it 
be contended that there were in each of these cities 
a number of Churches, it must be admitted that the 
proof, if there is any, lies wholly outside of the in- 
spired record, and if so, so far as the point under 
consideration is concerned diocesan episcopacy is 
not to be founded upon the word of God. And so 
far as the proof outside of the New Testament is 
concerned, we have elsewhere clearly proved that 
there was but one Church for a bishop, and no au- 
thority for a diocese in the Episcopalian sense in 
the years immediately following the apostolic age. 
Neither is there anything in the peculiar term ''an- 
gel " to warrant the belief that he was a diocesan 
bishop. Lord King says, (p. 29:) "The titles of 
this supreme Church officer are most of them reck- 
oned up in one place by Cyprian, which are, ' bishop, 
president, pastor, governor, superintendent, and 
priest.' And this is he which in the Revelation is 
called the angel of his Church, as Origen thinks, 
which appellation denotes both his authority and 
office, his power and duty." John Wesley, in his 
notes on Revelation, (vol. i, p, 20,) following Bengel, 
says of the angel of the Church : " In each Church 
there was one pastor, or ruling minister, to whom 
all the rest (presbyters and people of that congre- 
gation) were subordinate. This pastor, bishop, or 

overseer, had the peculiar care over that flock." 
IQ 



146 Methodism and American Centennial. 

And while Kitto admits that these angels are a germ 
of the after episcopacy, he denies that even the germ 
was of direct and divine appointment, and says, after 
a careful examination of the word, that it is " almost 
certain that the ' angels of the Churches ' is noth- 
ing but a harsh Hebraism for ministers of the 
Churches.' " Rev. Albert Barnes, who has left a 
work upon the apostolic Church, in his Notes on the 
Revelation, after a somewhat thorough reference to 
the Old and New Testament uses of the word, says : 
" The conclusion, then, to Avhich we have come is 
that the ' angel of the Church ' was the pastor or 
presiding presbyter in the Church ; the minister who 
had the pastoral charge of it, and who was, there- 
fore, a proper representative of it." This view of 
the subject, says Stillingfleet. is " far more proba- 
ble " than any other. Professor Stuart, of Andover, 
adopting the views of Virtinga, compares the " an- 
gel of the Church to the '* ruler of the synagogue," 
whose duty was to superintend and conduct the 
worship of the synagogue." Dr. Delitzsch and Dr. 
Fiirst are the authors of a critical and learned He- 
brew concordance. Says the former concerning the 
angel of the Church : " T have thus shown that the 
appellation ' angel of the Church ' was used to des- 
ignate the presiding officer of the Christian Church 
with particular reference to the ruler of the syna- 
gogue. Still, as a name of an officer the angel of 
the Church ma\' have a meaning somewhat higher. 



The Origin of Episcopacy. 



147 



Such a meaning it may have with reference, retro- 
spectively, to the ruler of the synagogue of the Old 
Testament. So that the angel of the Church may 
at the same time denote the bishop or presbyter 
chosen by this Christian community to be the mes- 
seng-er or servant of God and of the Church." We 
think, therefore, that it is sufficiently clear that the 
angels of those Churches were the regular pastors 
of those Churches.^ 

The authors to which we have referred, while rep- 
resenting various shades of theological and ecclesias- 
tical opinions upon other subjects, are clearly a unit 
upon this. The most of them are eminent for 
their profundity in biblical and literary lore. The 
angel of the Church, then, was not a diocesan bishop, 
representing a third and permanent order in the 
ministry, existing by divine appointment and of ex- 
clusive right. High-Church episcopacy, therefore, 
has no footing here. 

* Editorial Note. — Is it probable that there was but one wor- 
shiping congregation or organized Church in Ephesus so late as when 
John wrote the Apocalypse? And so of the other of the seven 
Churches. In Jerusalem in the time of James there were viyriads 
of believers. Acts xxi, 20. There were five thousand in the Jeru- 
salem Church of the Pentecost. We think it must be admitted that 
the various congregations of a city were often collectively called 
"the Church of" that city. Lord King's positions seem scarce ten- 
able. To the editor the true doctrine seems to be, that in the New 
Testament there is a class of men indicated who presided over several 
congregations. But, I. It cannot be conclusively proved that such 
was the universal churchly custom ; and, 2. No command or explic- 
itly obligatory model is found rendering such an arrangement ncccs- 



148 Methodism and American Centennial. 



Prelatical episcopacy, then, of whatever kind, as 
we have seen, cannot be educed from the apostolate, 
nor from the supposition that the apostles ordained 
Timothy and Titus as diocesan bishops, nor from 
the fact that they were evangeHsts, nor from the 
opinion that the angels of the seven Churches were 
episcopal bishops in the high-Church sense. Such 
an episcopacy was not born in the age of inspired 
history. It was of later development. 

sary to the validity of a Church. Wesley and the British Conference, 
even after Wesley's reading Lord King, declared, in 1747, that the 
three orders are found in fact in the New Testament : — 

" Q. Are the three orders, of bishops, priests, and deacons, plainly 
described in the New Testament ? 

A. We think they are, and believe they generally obtained in the 
Churches of the apostolic age. 

" Q. But are you assured that God designed the same plan should 
obtain in all Churches in all ages ? 

"A. We are not assured of this, because we do not know it is as- 
serted in the Holy Writ. 

" Q. If this plan were essential to a Christian Church, what must 
become of all the foreign reformed Churches ? 

A. It would follow that they are no parts of the Church of Christ ! 
A consequence full of shocking absurdity. 

" Q. Must there not be numberless accidental varieties in the gov- 
ernment of various Churches ? 

" A. There must, in the nature of things, for, as God variously dis- 
penses his gifts of nature, providence, and grace, both the offices 
themselves and the officers in each ought to be varied from time to 
time. 

" Q. Why is it there is no determinate plan of Church government 
appointed in Scripture? 

"A. Without doubt, because the wisdom of God had a regard to 
this necessary variety." 



The Origin of Episcopacy. 



149 



Providential Origia of Episcopacy. 
No formula of church government was given by 
the Founder of the Church. It was to be a thing 
of providential development, as the apparent neces- 
sity should require. It was to be a development 
from the Head downward ; from the general to the 
particular, from the most important to the least im- 
portant. To perform the subordinate labor, which 
the apostles up to that time had themselves done, 
but which they could no longer do because of its 
increase, the helpers or deacons were chosen and ap- 
pointed. The increase of local pastoral work sub- 
sequently suggested the appointment of presbyters. 
So, doubtless, the occurring necessity suggested the 
propriety of the appointment of all other church 
office-bearers. But near the close of the apostolic 
period, when all the inspired leaders and superin- 
tendents had left or were about leaving, we see 
what was, for the most part, a reversion of this or- 
der. Such a change was a providential outgrowth 
of the pure Church of God. It was no relapse or 
departure. 

The Church now grows up from the particular to 
the general, from the congregational to the synod- 
ical. Out of the local Church come all the church 
offices and officers, including the presbyters or elders, 
the regular teachers and rulers of the congregation. 
Out of these presbyters one who is observed to be 



150 Methodism and American Centennial. 

the most efficient is chosen as their regular pastor 
and president. By the teaching and preaching of 
these presbyters and pastor neighboring Churches 
are formed, it being too inconvenient from distance 
or lack of room for them to meet in one place. The 
formation of neighboring and kindred Churches sug- 
gested a conference of these pastors and presbyters 
to consider important questions concerning doctrine 
and discipline arising in the local Churches. These 
occasional conferences finally settle into regular and 
important meetings, which suggested rules and pow- 
ers. The president of this conference, chosen, no 
doubt, at first by seniority, being apostolical in ap- 
pearance, and following the example of the apostles 
and evangelists, was given the general oversight of 
the Churches embraced in that conference, and this 
general superintendent was finally termed bishop, 
not from order or ordination, but as the word indi- 
cates, because he was the overseer. This, in brief, 
without reference to time and place, we believe 
to be the true origin of episcopacy. In support of 
this doctrine we will first give the testimony of 
Jerome, who wrote in the fourth century. Com- 
menting on the Epistle to Titus, he says : " A pres- 
byter is the same as a bishop. And before dissen- 
sions in religion were produced by the instigation 
of the devil, and one said, I am of Paul, and another, 
I am of Cephas, the Churches were governed by a 
common council of presbyters. Afterward, in order 



The Origin of Episcopacy. 151 



to destroy the seeds of dissension the whole charge 
was committed to one. Therefore, as the presbyters 
know that, according to the custom of the Church, 
they are subject to the bishop who presides over 
them, so let the bishops know that their superiority 
to the presbyters is more from custom than from the 
appointment of the Lord, and they ought to unite 
together in the government of the Church." He 
also says, that the same was the custom of the 
Church at Alexandria from the time of Mark the 
evangelist." The first sentence in this quotation, if 
true, is destructive of the high-church theory. A 
prelatical bishop, then, is not found in the New 
Testament. And the last sentences prove the la- 
ter but providential necessity as to the origin of 
episcopacy. 

Calvin shall be our next witness : and as Jerome 
has been supposed to favor prelacy, so Calvin 
has been supposed to be opposed to all kinds of 
episcopacy. Neither one is, therefore, supposed to 
be prejudiced in our favor, but rather against us ; 
but as we found the former testifying in our favor 
so will we find the latter. He heads the chapter re- 
ferred to, The State of the Ancient Church and 
the Mode of Government Practiced before the Pa- 
pacy." He says that the rulers of this ancient 
Church were so cautious in framing their whole 
economy according to the sole standard of the word 
of God that in this respect scarcely any thing can be 



152 Methodism and American Centennial. 



detected among them inconsistent with that word 
and that while, in some particulars, there may have 
been some incidental departure, yet they directed 
their sincere and zealous efforts to preserve the in- 
stitution of God without deviating from it to any 
considerable extent." And again he says: To 
guard against dissension, the general consequence 
of equality, the presbyters in each city chose one of 
their own number whom they distinguished by the 
title of bishop. . . . And that this arrangement 
was introduced by human agreement on account of 
the necessity of the times is acknowledged by the 
ancient writers themselves." Still further he says: 
" Every assembly, as I have stated, for the sole pur- 
pose of preserving order and peace, was under the 
direction of one bishop, who, while he had the pre- 
cedence of all others in dignity, was himself subject 
to the assembly of the brethren. If the territory 
placed under his episcopacy was too extensive to 
admit of his discharging all the duties of a bishop 
in every part of it, presbyters were appointed in cer- 
tain stations to act as his deputies in things of minor 
importance. These were called country bishops, 
because in the country they represented the bishop." 
Here we may discover, according to this eminent 
author, the origin of true episcopal authority and 
supervision. Such an episcopacy, according to the 
same, was not an essential deviation from the word 
of God. 



The Origin of Episcopacy. 



153 



We will next give the testimony of Dr. Mosheim, 
who says : Three or four presbyters, men of re- 
markable piety and wisdom, ruled these small con- 
gregations in perfect harmony ; nor did they stand 
in need of any president or superior to maintain 
concord and order where no dissensions were known. 
But the number of the presbyters and deacons in- 
creasing with that of the Churches, and the sacred 
work of the ministry growing more painful and 
weighty by a number of additional duties, these 
new circumstances required new regulations. It was 
then judged necessary that one man of distinguished 
gravity and wisdom should preside in the council 
of presbyters, in order to distribute among his col- 
leagues their several tasks, and to be a center of 
union to the whole society. This person was at 
first styled the angel of the Church to which he be- 
longed, but was afterward distinguished by the 
name of bishop or inspector; a name borrowed from 
the Greek language, and expressing the principal 
part of the episcopal function, which was to inspect 
and superintend the affairs of the Church." He 
continues to say that it is probable that the Church 
at Jerusalem was, likely, the first to adopt this meas- 
ure, and that the others by degrees followed this 
respectable example. He again says : The power 
and jurisdiction of the bishops were not long con- 
fined to these narrow limits, but were soon extended 
by the following means : The bishops who lived in 



154 ^Iethodism and American Centennial. 

the cities had, either by their own ministr/ or that 
of their presbyters, erected new churches in the 
neighboring towns and villages. These Churches, 
continuing under the inspection and ministr}^ of the 
bishops by whose labors and counsels they had been 
engaged to embrace the Gospel, grew imperceptibly 
into ecclesiastical provinces, which the Greeks aft- 
erward called dioceses. But as the bishop of the 
city could not extend his labors and inspection to 
all these Churches in the countrj^ and in the villages, 
he appointed certain suffragans or deputies to gov- 
ern and instruct these new societies, and they were 
distinguished by the title of country bishops. This 
order held the middle rank between bishops and 
presbyters." — Eccl. Hist., vol. i, chap. 2. 

We will next refer to Dr. Xeander, whose latest 
and best views upon the government of the primi- 
tive Church are found in his " Introduction " to 
Coleman's Apostolic Church." Having spoke of 
the original equalit}' of presbyter and bishop, he re- 
marks : " But in process of time one, in the ordinary 
course of events, would gradually obtain the pre-em- 
inence over his colleagues, and, by reason of that 
peculiar oversight which he exercised over the whole 
community, might come to be designated by the 
name bishop, which was originally applied to them 
all indiscriminately. The constant tumults from 
within and from without which agitated the Church 
in the times of the apostles may have given to such 



The Origin of Episcopacy. 



155 



a one opportunity to exercise his influence the 
more efficiently, so that at such a time the control- 
ling influence of one in this capacity may have been 
very salutary to the Church. This change in the 
relation of the presbyters to each other was not at 
the same time in all the Churches, but varied ac- 
cording to their different circumstances. It may 
have been as early as the latter part of the life of 
John, when he was sole survivor of the other apos- 
tles, that one as president of this body of presbyters 
was distinguished by the name of bishop. There 
is, however, no evidence that the apostle introduced 
this change, much less that he authorized it as a 
perpetual ordinance for the future. Such an ordi- 
nance is in direct opposition to the spirit of that 
apostle. This change in the mode of administering 
the government of the Church, resulting from pecul- 
iar circumstances, may have been introduced as a 
salutary expedient, without implying any departure 
from the purity of the Christian spirit." 

Let us next hear what Stillingfleet says, who, 
while he wrote his great work on church govern- 
ment in his youth, has never been fairly answered. 
He says, (p. 281 :) "When the apostles were taken 
out of the way, who kept the main power in their 
own hands of ruling their several presbyteries, or 
delegated some to do it who had a main hand in 
planting Churches with the apostles, and thence are 
called in Scripture sometimes fellow-laborers in the 



156 Methodism and American Centennial, 

Lord, and sometimes evangelists, and by Theodoret 
apostles, but of a second order — after, I say, these 
were deceased, and the main power left in the pres- 
byteries, the several presbyters enjoying an equal 
power among themselves — the wiser and graver sort 
considered the abuses following the promiscuous use 
of this power of ordination, and, withal, having in 
their minds the excellent frame of the government 
of the Church under the apostles and their deputies 
— and for the preventing of future schisms and divis- 
ions among themselves — they unanimously agreed to 
choose one out of their number who was best quali- 
fied for the management of so great a trust, and to 
devolve the exercise of the power of ordination and 
jurisdiction to him, yet so as he do nothing of im- 
portance without the consent and concurrence of 
the presbyters, who were still to be as the common 
council to the bishop. This I take to be the true 
and just account of the origin of episcopacy in the 
primitive Church according to Jerome." As to the 
origin of episcopacy we have not anywhere seen the 
whole truth, as we believe, told as here, and that in 
one sentence. It is told naturally and succinctly, 
and by an Episcopalian. 

Says F. W. Newman in Kitto's " Cyclopaedia 
" On the other hand, it would seem that the bishop 
began to elevate himself (no doubt by his efficiency) 
above the presbyter while the Apostle John was 
yet alive, and in Churches to which he is believed 



The Origin of Episcopacy. 



157 



to have peculiarly devoted himself." And speaking 
of the angels of the seven Churches he says : We 
therefore here see a single officer in these rather 
large Christian communities elevated into a peculiar 
prominence, which has been justly regarded as epis- 
copal ; we find, therefore, the germ of episcopacy 
here planted as it were under the eyes of an apostle. 
Nevertheless, it was still but a germ." 

The eminent Dr. Rothe, of the University of 
Bonn, published in 1837 a scholarly work on the 

Beginnings of the Christian Church and its Consti- 
tution," in which he proves that episcopacy was 
developed from the congregation, and that the 
germs of episcopacy are to be found as early as the 
close of the first century, and particularly in the 
sphere of the later labors of St. John." Of this 
work says Schafif, (p. 1 19 :) It comes to the con- 
clusion, that the episcopate, as a necessary substitute 
for the apostolate, in maintaining and promoting 
unity, reaches back even to the days of St. John, and 
thus has the apostolic sanction." And says Schaff 
himself, (p. 540,) after a very thorough inquiry into 
the rise of episcopacy : If, now, we consider, in fine, 
that in the second century the episcopal system ex- 
isted as an historical fact in the whole Church east 
and west, and was unresistingly acknowledged, nay, 
universally regarded as at least indirectly of divine 
appointment, we can Jiardly escape the conclusion, 
that this form of government naturally grew out of 



158 Methodism and American Centennial. 

the circumstances and wants of the Church at the end 
of the apostolic period^ and could not have been so 
quickly and so generally introduced without the 
sanction, or at least the acquiescence, of the surviv- 
ing apostles, especially of John, who labored on the 
very threshold of the second century, and left be- 
hind him a number of venerable disciples. At all 
events, it needs a strong infusion of skepticism or of 
traditional prejudice to enable one, in the face of 
all these facts and witnesses, to pronounce the epis- 
copal government of the ancient Church a sheer 
apostasy from the apostolic form and a radical 
revolution." 

This candid and important statement, being made 
by a man whose fame for erudition fills two hemi- 
spheres, goes very far toward settling the question 
as to the source and nature of primitive episcopacy. 
The above conclusion has additional force when we 
remember that it was reached by the careful investi- 
gation, not of an Episcopalian of any school, but 
formerly a Reformed, and now a Presbyterian, divine. 
And such is his matured judgment. That such is 
the case we can prove by referring to Lange's Com- 
mentary upon Timothy," in which we find a note by 
the eminent Episcopal divine. Dr. Washburn, of 
New York, and which, having been reviewed by Dr. 
Schaff as general editor, of course goes forth with 
his sanction. Referring to the change of the equal 
application of the term presbyter and bishop at the 



The Origin of Episcopacy. 



159 



close of the apostolic period, he says: " The change 
points naturally to some election of a presbyter by 
the college as their chief. This sufficiently explains 
the case, and appears the most probable custom in 
the early Church." These bishops, then, were made 
such by election, and not by apostolic appointment. 
Finally, he remarks : " It is enough to say that 
toward the close of the lives of St. Paul and St. 
John there was a natural historic change of the 
Church, as it became settled in its great social cen- 
ters, from the general rule of the apostolate to a 
diocesan structure. We see in the cases of Timothy 
and Titus the germinal form of such an episcopal 
office. It was a legitimate outgrowth. It had the 
sanction of the apostles. To say that it was the in- 
vention of a later age, an apostasy from primitive 
purity or democracy, is unhistoric. Such a struct- 
ural change could not have taken place without 
conflict ; and the very silence of the subapostolic 
records, the undisputed right with which diocesan 
episcopacy emerges at the opening of authentic 
Church history, confirms it as primitive. Yet it is 
alike unhistoric to rear this fact into a jus divinunty 
or to identify this simple episcopate of the early 
Church with the type of a later hierarchy." These 
things he confirms by referring to the works of 
Rothe, Cureton, Bunsen, Baur, Lepsius, Uhlhorn, 
and others. 

We now quote the well-known opinion of John 



i6o Methodism and American Centennial. 

Wesley, when he said : " I still believe the episcopal 
form of church government to be scriptural and 
apostolical : I mean, well agreeing with the practice 
and writings of the apostles. But that it is pre- 
scribed in Scripture I do not believe. This opinion, 
which I once zealously espoused, I have been heart- 
ily ashamed of ever since I read Bishop Stilling- 
fleet's ' Irenicon.' I think he has unanswerably 
proved that neither Christ nor his apostles prescribe 
any particular form of church government ; and that 
the plea of divine right for diocesan episcopacy was 
never heard of in the primitive Church." — Tyerman^ 
vol. ii, p. 244. 

It will be seen by this that Wesley did not believe 
that jure divino episcopacy was authorized either by 
Scripture or church history. He did believe, how- 
ever, that a moderate or superintending episcopacy 
was in harmony with the teachings and practice of 
the apostles, and that it was the form of government 
existing in the primitive Churches. Episcopacy, 
then, not being divinely enjoined in Scripture, what 
was Wesley's judgment as to its true origin ? This 
we may learn from an answer to a question asked in 
the Wesleyan Conference in 1745, which was : "Is 
episcopal, presbyterian, or independent church gov- 
ernment most agreeable to reason ? The answer 
given was, that each is a development of the other. 
A preacher preaches and forms an independent con- 
gregation ; he then forms another and another in 



The Origin of Episcopacy. 



i6i 



the immediate vicinity of the first; this obHges him 
to appoint deacons, who look on their first pastor as 
their common father; and as these congregations 
increase, and as their deacons grow in years and 
grace, they need other subordinate deacons or help- 
ers ; in respect of whom they are called presbyters 
or elders ; as their father in the Lord may be called 
the bishop or overseer of them all." — Tyernian, 
vol. i, p. 499. This is plain, but truthful. So epis- 
copacy was the natural outgrowth from the indi- 
vidual congregation. This is the process without 
respect to the time of its origin. And as to the 
time of its origin, says Whedon, {Com. Acts, xi, 30:) 
" It seems probable that before the Apostle John 
died the episcopal form was generally prevalent, 
and probably with his sanction. But it is not clear 
that the episcopal form was ever divinely enjoined 
or prescribed as indispensable to a legitimate 
Church." 

We have thus seen the origin of episcopacy both 
as to time and manner. It originated in the pure 
post-apostolic Church. There was a natural devel- 
opment from the congregational to the synodical ; 
from the local pastor to the general superintendent 
or bishop, which officer was chosen by the pres- 
byters from among the presbyters. The govern- 
ment was then finally made episcopal by the elec- 
tion of the presbyters. They may have found the 

analogy, and even suggestion, of this office in the 
11 



i62 Methodism and American Centennial. 



apostolate ; still the episcopacy was of their own 
creation. It is, then, hardly correct to say that 
Methodist episcopacy is sui generis. Is it not rath- 
er like that of the pure primitive Church ? It is true 
that the American preachers had the suggestion, 
the recommendation, from John Wesley; but still it 
was of their own creation or election. It was whol- 
ly competent for them to choose what form of gov- 
ernment they thought best. True, it would have 
been unnatural, and even somewhat disrespectful, to 
Wesley to have chosen any other form of govern- 
ment. The American preachers in the Conference 
of 1784 by their votes made the form of their church 
government episcopal. Methodist episcopacy did 
not, then, come from John Wesley by succession, 
only by suggestion.* 

* But see Wesley's own diploma given to Coke, where he claims to 
ordain as an " elder," by a providential call. There is, then, an histor- 
ical and ecclesiastical succession at bottom. — Ed. 



Why English Methodism is Non-episcopal. 163 



CHAPTER IV. 



How Methodism in Great Britain Failed to become Episcopal: 
Wesley's Desire and Efforts to Make it Such. 

have seen that American Methodism, at its 



^ ^ organization in 1784, assumed an episcopal 
form of government, and that it did so in part on 
the recommendation, and in accordance with the pro- 
visions made by John Wesley, concurred in by the 
American Conference of that year. How was it, 
then, that English Methodism did not assume a simi- 
lar form ? Not, certainly, because the English Meth- 
odists doubted their founder being an episcopos in 
fact, for as early as 1745, when Wesley was but for- 
ty-two years of age, the Conference spoke of him as 
their father in the Lord," and as the bishop and 
overseer of them all." — Tyerman, vol. i, p. 499. The 
English Wesleyan Societies were, too, already epis- 
copal in the form of church government through 
their connection with the national Church. 

2. It is true Wesley thought himself providentially 
called to ordain a bishop for his American Societies. 
In his reply to Charles Wesley, who had censured 
him for ordaining Coke, he said that he believed 
himself "a scriptural episcopos as much as any man 
in England." Only two years before his death he, 




164 Methodism and American Centennial. 

referring to the above statement, wrote: ''When I 
said, ' I believe I am a scriptural bishop,' I spoke on 
Lord King's supposition that bishops and presby- 
ters are essentially one order." — Tyernian, vol. iii, 
p. 572. He could, then, have constituted the En- 
glish Methodists an episcopal Church by ordaining 
a successor. 

3. It was not because he did not prefer the episco- 
pal mode of church government that he failed to 
constitute his own Societies into an episcopal body. 
He did prefer this. He said repeatedly that he be- 
lieved that form of church government agreed well 
with the practice of the apostolic Church ; that he 
thinks it (the Church of England) the best consti- 
tuted national Church in the world." As a Church- 
man he was ex necessitati rei an Episcopalian in his 
theory of church government. So, also, the Ameri- 
can Conference of 1784 said : We formed ourselves 
into an independent Church, following the counsel 
of Mr. John Wesley, who recommended the episco- 
pal mode of church government." — Minutes, 1785. 
This was written and published about six years be- 
fore Mr. Wesley's death, and as Wesley was intense- 
ly interested in all that related to the American So- 
cieties, it is an unreasonable supposition that he did 
not know of this declaration. He never denied 
what the American Conference then affirmed. This 
he would have promptly done, as was his custom, 
had it been incorrect. Hence Bishops Coke and 



Why English Methodism is Non-episcopal. 165 

Asbury spoke the simple truth when they wrote in 
their Explanatory Notes to the Discipline in 1796: 
" The late Rev. John Wesley recommended the 
episcopal form to his Societies in America. . . . Mr. 
Wesley therefore preferred the episcopal form of 
church government." The failure of the British 
Methodists to become episcopal, then, was not be- 
cause Wesley did not prefer this mode of church 
government. 

4. Neither was it because he did not; while living, 
take any initiatory steps toward such an organiza- 
tion. Eighteen years before his death he began to 
feel deep concern for his Societies in case of his death. 
Already the prophets of evil were speaking of the 
speedy termination of his great work as soon as he 
should die. Wesley began to cast about for a suc- 
cessor. His mind was clearly fixed upon Fletcher as 
the proper person. He wrote to him saying : " The 
wise men of the world say, ' When Mr. Wesley drops, 
then all this is at an end.' And so surely it will, unless 
before God calls him hence one is found to stand in 
his place. For ova ayadov -noXvuoipavLri. Ei^ Koipavog 
e^G).* I see more and more unless there be one 
7rpoe^ojf,f the work can never be carried on. The 
body of the preachers are not united ; nor will any 
part of them submit to the rest ; so that either there 

* It is not good that the supreme power should be lodged in many 
hands. Let there be one chief governor, 
•j- A person who presides over the rest. 



1 66 Methodism and American Centennial. 

must be one to preside over all, or the work will in- 
deed come to an end." He says to Fletcher : 
Thou art the man ! " Having spoken of his qual- 
ifications for the position, he says : " Come out, in 
the name of God! Come to the help of the Lord 
against the mighty ! Come, while I am alive and 
capable of labor ! Come, while I am able, God as- 
sisting, to build you up in faith, to ripen your gifts, 
and to introduce you to the people ! Niltantiy^ He 
closes his letter by saying : " Without conferring, 
therefore, with flesh and blood, come and strengthen 
the hands, comfort the heart, and share the labor, of 
your affectionate friend and brother." This shows 
Wesley's intense desire to appoint, while he was 
living, a general superintendent to be his successor. 
It is not pertinent to argue the wisdom of this pro- 
posed plan. It is simply our design to prove that 
he did prefer one general superintendent to succeed 
him, and that he made an effort to accomplish his 
preference. 

It is doubtless true, however, that his choice was 
a very wise one — much more so than if he had se- 
lected his own brother, who proved himself to be by 
far too rigid a high-Churchman for the liberty of 
Methodism, as well as lacking in legislative ability. 
Fletcher, in his reply, called his attention to his 
brother, and promised in case of his death to do his 

best, by the Lord's assistance, to help your brother 

* Nothing is of equal moment. 



W/ijy English Methodism is Non-episcopal. 167 

to gather the wreck," and keep the Society to- 
gether. No doubt he thought if Charles Wesley 
was not the most suitable, yet he was the most 
legitimate, successor for his brother. Fletcher 
shrank from accepting so onerous a responsibility. 
But Wesley did not yet abandon his hope. Six 
months after this, and after he had held a private 
interview with him, he wrote him again upon the 
same subject. Speaking of the probable benefit of 
their more frequent interviews, he says : It might 
be of great advantage both to ourselves and the 
people, who may otherwise soon be as sheep without 
a shepherd. You say, indeed, ' Whenever it pleases 
God to call me away you will do all you can to help 
them.' But will it not then be too late? You may 
then expect grievous wolves to break in on every 
side, and many to arise from among themselves 
speaking perverse things. Both the one and the 
other stand in awe of me, and do not care to en- 
counter me ; so that I am able, whether they will or 
no, to deliver the flock into your hands. But no one 
else is. And it seems this is the very time when it 
may be done with the least difficulty. . . . Methinks 
'tis a pity we should lose any time ; for what a vapor 
is life ! " And although Wesley failed to induce 
Fletcher to be thus appointed, yet he very reluc- 
tantly gave him up, for he afterward wrote concern- 
ing this subject : I can never believe it was the 
will of God that such a burning and shining light 



1 68 Methodism and American Centennial. 



should be hid under a bushel. No ; instead of be- 
ing confined to a country village it ought to have 
shone in every corner of our land." — Tyerinan, vol. 
iii, pp. 146-150. 

The above prophecy of Wesley was sadly fulfilled 
in the six long and anxious years of tribulation 
and division that followed his death. It was his 
fervent desire to prevent this by appointing a gen- 
eral superintendent as his successor, which would 
have virtually made British Methodism perpetually 
episcopal. 

But failing in appointing Fletcher, he finally, only 
two years before his death, found a worthy successor 
in the person of Alexander Mather. He was a 
Scotchman by birth and a Presbyterian by early ed- 
ucation, but became one of the most notable heroes 
of Methodism in the last centur}^" He had more 
bravery, but perhaps less learning, than Fletcher. 

He feared the face of no man, but would resolutely 
go forward with his work in the name and in the 
strength of the Lord God." Tyerman says, (vol. iii, 
p. 441,) that at the Conference of 1789 Wesley " or- 
dained him to the office not only of deacon and 
elder, but of superinterident." And Mr. Pawson, 
the intimate friend of Mather, says that Wesley 
" ordained Mr. Mather and Dr. Coke bishops. 
These he undoubtedly designed should ordain others. 
Mr. Mather told us so at the Manchester Confer- 
ence, (1791, the first after Wesley's death,) but \ye 



Why English Methodism is Non-episcopal. 169 

did not then understand. ... I sincerely wish that 
Dr. Coke and Mr. Mather may be allowed to be 
zvhat they are — bishops!' — Stevens's Methodism, 
vol. iii, p. 51. And says a competent historian, re- 
ferring to ample authority, " Wesley ordained him 
w^ith his own hands, and made him a superintendent 
or bishop of his societies." — Stevens's Methodism, 
vol. ii, p. 147. British Methodism, then, did not 
fail to become episcopal because Wesley did not de- 
sign it should be, nor because he did not take the 
initial steps to make it so. 

5. Finally, the failure was not owing to any want 
of belief in or preference for episcopacy on the part 
of many of the most eminent preachers that com- 
posed the first conferences after Wesley's death. 

We have already spoken of Alexander Mather. 
As we shall soon see he advocated an order of su- 
perintendents," besides elders and deacons, as a legit- 
imate and proper way of adjusting the difficulties in 
which Wesley's Societies were then involved. This 
he regarded as their right and duty in settling the 
form of polity after Wesley's death. 

We have also alluded to Mr. Pawson, who was 
chosen president of the Conference the year follow- 
ing. " No name is more saintly than his in the 
memory of early Methodists." During the trials 
which followed Wesley's death he was one of the 
pillars of the shaken structure of Methodism, and 
few men did more to give it steadfastness in this 



170 Methodism and American Centennial. 

perilous period. Speaking of episcopal and presby- 
terian forms of government he said : Our preachers 
and people in general are prejudiced against the lat- 
ter ; consequently, if the former will answer our end 
we ought to embrace it. Indeed, I believe it will suit 
our present plan far better than the other. The de- 
sign of Mr. Wesley will weigh much with many, 
which now evidently appears to have been this : He 
foresaw that the Methodists would, after his death, 
soon become a distinct people ; he was deeply prej- 
udiced against a presbyterian, and as much in favor 
of an episcopal, form of government ; in order, there- 
fore, to preserve all that was valuable in the Church 
of England among the Methodists he ordained Mr. 
Mather and Dr. Coke bishops. These he undoubt- 
edly designed should ordain others. ... I sincerely 
wish that Dr. Coke and Mr. Mather may be allowed 
to be what they are, bishops^ — Stevens'S Method- 
ism, vol. iii, p. 51. Had, then, the judgment of this 
great man been heeded as to the design of Wesley, 
British Methodism would have become episcopal 
after the plan of American Methodism. And, fur- 
ther, says the same historian : Some of the most 
commanding members of the Conference concurred 
with him, and received his suggestion as the most 
likely solution of their formidable difficulties." 

Dr. Coke returned to England on the death of 
Wesley. That Conference did not look upon him with 
such suspicion as some late writers have. As a body 



Why English Methodism is Non-episcopal. 171 

it did not think him an ambitious clerical aspirant, 
as some of his inferiors have since called him. A 
few may have been suspicious of his return just at 
that particular time. But how the Conference 
looked upon him may be seen from the fact that it 
immediately elected him to its second place of 
honor, secretary. He was re-elected to this honor- 
able position every conference following for six 
years, and at the seventh conference was chosen its 
president. These things show how highly he was 
esteemed by the British Conference. Of course, 
from the important part which he took in organiz, 
ing the Methodist Episcopal Church in the United 
States six years previously he would be considered 
in favor of an episcopal organization for the British 
Conference. Hence, in 1808, eleven years after the 
settlement of the polity of the British Conference, 
he wrote : I believe that the episcopal form of 
church government is the best in the world when the 
episcopal power is under due regulations and respon- 
sibility." — Defense of Our Fathers, p. 152. 

After three years of fruitless effort to settle the 
form of government, Mather, Taylor, Pawson, Brad- 
burn, Rogers, Moore, Adam Clarke, and Dr. Coke 
signed and recommended and supported a series of 
resolutions in the Conference of 1794 providing for 
deacons, elders, and ''an order of superintendents" 
as " a thing greatly wanted, and likely to be of much 
advantage to the work of God." — Stevens's MctJi- 



1/2 Methodism and American Centennial. 

odism, vol. iii, pp. 52, 53. This was evidently and 
mainly in accordance with the ritual which Wes- 
ley had sent to America ten years previous, which 
was the suggestive plan by the adoption of which 
American Methodism became episcopal. This same 
plan was thus advocated by many of the most 
learned and pious of the British Conference. They 
were, doubtless, of the same opinion of that eminent 
president of their Conference, Dr. Dixon, who said : 
If we mistake not, it is to the American Methodist 
Episcopal Church that we are to look for the real 
mind and sentiments of this great man." — Methodism 
in its Origin, p. 248. And these men knew that 
that form of government which had been suggested 
by Wesley to the American Methodists he had also 
i]i the main provided for the British Methodists. In 
1788, four years after the organization of the Meth- 
odist Episcopal Church in the United States, and 
three years before his death, he prepared a ritual 
for the British Methodists. And we have reason to 
believe that these rituals were essentially the same 
as far as they could be so in different countries and un- 
der different governments. The titles of these books 
were precisely the same, except the name of the 
country for which they were intended, namely, The 
Sunday Service of the Methodists ; with other Oc- 
casional Services." The preface to each book is 
substantially the same. In each one he says of the 
changes he had made in the book from the Liturgy 



M^/ij/ English Methodism is Non-episcopal. 1^$ 

of the Church of England : Little alteration is 
made except in the following instances : most of the 
holy days are omitted, the service of the Lord's day 
is considerably shortened ; some sentences in the 
offices of baptism and for the burial of the dead are 
omitted ; many Psalms and parts of Psalms are left 
out." — Defense of Our Fathers, pp. 60-68. So far 
the prefaces are identical. 

But he made other changes than those enumerat- 
ed here. The half popish canticle, Benedicite omnia 
opera, is omitted. The word minister or elder is 
used for the objectionable word priest : in baptism 
he dispensed with " the signing of the cross," the 
order of " confirmation," and all reference to god- 
fathers" and "godmothers ;" and the order for " the 
visitation of the sick," and the semi-popish "abso- 
lution," are all omitted. And, says Tyerman, (vol. 
iii, p. 548 :) " In lieu of three forms for ordaining 
deacons, priests, and bishops, Wesley gives three for 
ordaining superintendents, elders, and deacons." 
This is precisely the same as the Ritual for the 
American Methodists. And they said that, follow- 
ing the preferences and counsel of Wesley, they 
adopted the episcopal mode of government. And 
in adopting this mode Wesley had never said nor 
intimated that they had not followed his counsel. 
Hence, those eminent men referred to, in recom- 
mending an order of superintendents, besides elders 
and deacons, were not only following the American, 



174 Methodism and American Centennial. 

but the British, Ritual, which we have found to have 
been substantially the same in every respect, and 
exactly the same in the form of government sug- 
gested therein. If the one was according to the 
counsel of Wesley, so the other would have been. 
And at least the recommendation of those ministers 
to that Conference of that plan for an " order of su- 
perintendents" was according to the Ritual which 
Wesley had prepared only three years before his 
death for their use. And had they followed that 
Ritual in this respect the government would have 
undoubtedly become moderately yet truly episcopal 
in form. Therefore, considering the foregoing facts, 
it seems, at first, surpassingly strange that the Brit- 
ish Conference, after the death of their father and 
founder, should at last have failed to adopt the epis- 
copal mode of church government, and in its stead 
chosen the presbyterian form in substance ; that 
very form against which their venerated founder was 
so deeply prejudiced. 



Dilemma of British Methodism. 175 



CHAPTER V. 

Dilemma of British Methodism. 

\ T 7 E have seen that during the life of Wesley his 
* ^ Societies were really under episcopal control 
of the primitive kind, Wesley being, de facto, their 
cpiscopos. Also, that he greatly desired, and dili- 
gently strove to find, one to whom to transfer his 
own authority ; and that he made provision in the 
Ritual for the three classes of officers, bishops, pres- 
byters, and deacons. Furthermore, that he really 
ordained Mather a superintendent, and that many 
of the ablest preachers of the English Conference, 
after his death, strove to make the government of 
his Societies episcopal. But in this he failed. Let 
us find, if we can, why he failed. 

In our inquiries we shall confine ourselves to the 
chief causes which brought about the result. 

I. First was his failure in 1773 to secure Mr. 
Fletcher's consent to assume the position. This 
was his fullest attempt to provide for the unity and 
perpetuity of his Societies in case of his death. 
This plan may, then, be regarded as his clearest and 
best choice. It is admitted on all hands that Wes- 
ley exercised truly episcopal power and authority, 
and a successor was evidently designed to perpetuate 



176 Methodism and American Centennial. 

these personal prerogatives. Had Mr. Fletcher then 
accepted the office as assistant to Mr. Wesley, the 
people would have soon become accustomed to his 
exercise of its duties, and when he died would have 
readily received from Mr. Wesley any other person 
he might have designated to fill the vacancy thus 
occasioned. And thus, the office being established, 
the serious troubles which then ensued would have 
been avoided, and the form of church government 
settled. 

2. Failing to secure Fletcher as his successor, and 
feeling the imperative duty of making some provis- 
ion for the preservation of these Societies after his 
death, Wesley at the Conference of 1773 revived 
and presented a plan which he had read in the Con- 
ference of 1769. It is evident, however, that that 
plan was not quite satisfactory, even to himself. 
He had had no misgivings about the proposition he 
made to Fletcher ; but he had about this one, as the 
document itself will prove. He says : " But what 
method can be taken to preserve a firm union be- 
tween those who choose to remain together ? Per- 
haps you might take some such steps as these : On 
notice of my death, let all the preachers in England 
and Ireland repair to London within six weeks. . . . 
Let them choose by votes a committee of three, five, 
or seven, each of whom is to be moderator in his 
turn. Let the committee do what I do now: pro- 
pose preachers to be tried, admitted, or excluded; 



Dilemma of British Methodism. 177 

fix the place of each preacher for the ensuing year, 
and the time of next Conference." There is noth- 
ing said in the document about ordination or the 
sacraments, the chief difficulties of after years. This 
plan, Stevens says, {^Methodism, vol. i, p. 442,) was 
held in suspense by Wesley during several years." 
This plan was again brought forward in 1774 and 
1775, after which, so far as we know, it was never 
presented for signatures. From the first it was not 
popular with the preachers. The highest number 
of signers it ever reached was eighty, when there 
were one hundred and fifty-two appointed to fields 
of labor. It does not seem to have been signed by 
any one at the time it was first read to the Confer- 
ence, (1769.) It was simply ordered to be printed 
in the Minutes, and a copy sent to each itinerant 
to be seriously considered." — Tyerman, vol. iii, p. 30. 
Nothing was therefore as yet accomplished respect- 
ing the form of the government in case of his death. 
He had failed to prepare the way for, or to continue, 
the episcopal organization of the Societies. 

3. Almost from the first Wesley had trouble with 
the trustees of the church property. Some of them 
desired to have the power of absolute ownership 
and the undisputed control of the appointments to 
their pulpits. " At an early period in his history 
(1750) Wesley published a model deed for the set- 
tlement of chapels, to this effect, that the trustees 

for the time being should permit Wesley himself, 
12 



178 Methodism and American Centennial. 

and such other persons as he might from time to 
time appoint, to have the free use of such premises 
to preach therein God's holy word. In case of 
his death, the same right was secured to his broth- 
er ; and providing that his brother's decease oc- 
curred before that of William Grimshaw, the same 
prerogatives were to belong to the last-mentioned. 
After the death of the three clergy'men the chapels 
were to be held in trust for the sole use of such per- 
sons as might be appointed at the yearly Confer- 
ence of the people called Methodists." — Tyerman^ 
vol. iii, p. 417. 

Although there were attempts more or less suc- 
cessful, at times, to vary from this, yet this was the 
model deed up to the year 1784. In this deed 
Wesley provided for two successors to himself. 
And this was, doubtless, as far as he felt justified 
in planning for the future. Evidently he intended 
such a line to continue, which would have secured a 
general superintendency or episcopacy. This plan 
designated the appointment of the preachers at the 
session of the Conference, as was Wesley's custom. 
It did not provide for their appointment by the Con- 
ference. He intended, no doubt, that the appointing 
power should continue where it had been, centered 
in one individual, aided by the counsel of wise and 
good men. But this plan, so far as it prescribed the 
form of government of the connection in the future, 
was destined also to fail. Grimshaw had died in 



Dilemma of British Methodism. 



179 



1762, and Wesley mourned his death as he did the 
death of few men. His brother Charles, besides 
having proved himself unworthy to be his successor 
by his hostility to almost every advance, especially 
in legislation, was also rapidly declining in health, 
and finally died in 1788, three years before John. 
Thus had Wesley witnessed the death of Fletcher, 
Grimshaw, and -his brother Charles, whom he had 
severally and at different times specifically designat- 
ed as his successors in office. Can any one doubt, 
then, that it was Wesley's great and primary design 
and desire to make British Methodism successively 
episcopal ? 

But it is thought that we should look to the fa- 
mous Deed of Declaration, signed by Wesley in 1784, 
for his latest and maturest thoughts upon the form 
of church government which he designed the Meth- 
odists to possess. Having seen the permanent and 
persistent conviction in the mind of Wesley almost 
from the beginning as to a successor, it would at 
least appear now strange if within three years of his 
death his mind and judgment upon this point should 
undergo an entire revolution. We believe it did not. 
That this Declaration aided to create the confusion 
in the conferences after his death concerning Wes- 
ley's desire, we cheerfully allow. And so far, there- 
fore, as it bore upon church government at all, it 
was unfortunate in its language. Had this Declara- 
tion, then, never been written, not only would the 



i8o Methodism and American Centennial. 



conferences have been saved much needless agita- 
tion, but the Connection, following the life -long 
judgment of their founder, would have become epis- 
copal. And it should be remembered that Wesley- 
was entirely satisfied with the model deed " to 
which we have referred, and gave a plan of succes- 
sion. Some of the preachers, however, were not 
satisfied. But " Wesley replied that the Trust Deed 
in itself was quite sufficient ; that it had been drawn 
up by three of the most eminent counselors in Lon- 
don, and that, even supposing there might be some 
defect in it, no one would be so mad as to go to law 
with an entire body of people like the Methodists." 
But even this did not satisfy some of the preachers. 

At length Wesley began to yield to the pressure that 
was brought upon him, and various schemes were 
propounded to accomplish the purpose upon which 
men like Hampson and Oddie had set their hearts." 
— Tyerman^ vol. iii, p. 420. This shows that this 
Declaration did not originate with Wesley ; that he 
was opposed to it ; that he at last only yielded under 
pressure. Again, it is worthy of note that John 
Wesley did not write the Declaration. It was writ- 
ten by Dr. Coke, assisted by two other legal gentle- 
men. {Tyermaii, vol. iii, p. 421.) It is true, however, 
that after it had been written, and Wesley had filled 
in the names of the Legal Hundred, he signed and 
defended the document, but the reader should have 
the benefit of the above fact. And it is also true 



Dilemma of British Methodism. i8i 

that, so far as we can find, he nev^er defended any 
part of the document supposed to forbid the estab- 
Hshment of episcopacy. And we may mention also 
that Dr. Whitehead, who was appointed by the first 
Conference after Wesley's death to write his hfe 
from authentic documents placed in his hands, says, 
that " the reader should be apprised that neither 
the design of it, nor the words of the several clauses, 
are to be imputed to Mr. Wesley. So far was he 
from forming any design of a deed of this kind that 
I have good evidence to assert it was some time be- 
fore he could be prevailed upon to comply with the 
proposal; and, as in most other cases where he fol- 
lowed the same guide, he soon found reason to re- 
pent." — Lives of the Wesleys^ p. 517. 

Did Wesley ever regret signing this deed ? Moore, 
who wrote the Life of Wesley " about thirty years 
after, positively denies that Wesley ever did repent 
of this act. Tyerman, his latest and fullest biogra- 
pher, while he is mainly non-committal, does not at 
least contradict Whitehead. We think there is a 
medium ground to be taken between these contend- 
ing parties, which is the true one. So far as this 
Deed secured in perpetiio c^wxoh property to the 
Connection as a body it had his indorsement, but 
so far as it otherwise reflected a form of church pol- 
ity it was not in harmony with his best ideal. This 
opinion is supported by the chief design of this 
Deed, which was to so define the expression used in 



1 82 Methodism and American Centennial. 

the " model Deed," " the yearly Conference of the 
people called Methodists," as that it might be a 
legal body to hold and control the various church 
properties after Wesley's death. The preamble is 
clear proof of this. Having stated the history and 
design of the "model deed," it proceeds to say: 
" And whereas, for rendering effectual the trusts 
created by the said several gifts or conveyances, and 
that no doubt or litigation may arise with respect to 
the interpretation and true meaning thereof, it has 
been thought expedient by the said John Wesley 
on behalf of himself as donor of the several chapels, 
etc., to explain the words, ' yearly Conference of the 
people called Methodists,' contained in all the said 
trust deeds, and to declare what persons are mem- 
bers of the said Conference, and how the succession 
and identity thereof is to be continued." This shows 
that the great design of this Deed was simply to 
make the yearly Conference clearly a legalized body 
to control the church property, so that at his death 
it could not break up into Congregationalism. 

John Pawson, one of the most eminent preachers 
of that day, says : " The one design of the Deed, to 
viy certain knowledge ^ was to prevent any preacher 
who might be inclined to settle from taking posses- 
sion of any of our chapels ;" and he says further, The 
electing of their own president and secretary," which 
the Deed prescribed, ''appears to me to be a mat- 
ter of little consequence." — Tyerinan, vol. iii, p. 423. 



Dilemma of British Methodism. 183 



Wesley did not intend to abrogate the plan of per- 
sonal succession, which was his life-long desire. 
The Deed of Declaration " said nothing about the 
method of appointing the preachers, but the model 
deed " p-ave that rig-ht to his successor. This Deed 
said nothing about ordination. Wesley claimed this 
as a providential power, and intended only his suc- 
cessor to exercise that power in Great Britain. Tie 
did not design, as we think, to give in the Deed of 
Declaration his views of church government, only so 
far as they affected the question of church property. 
His opinions upon this subject are to be found else- 
where. That he designed an order of superintend- 
ents or bishops, notwithstanding this Deed of 
Declaration, is evident from the fact that even in 
this same year — in fact, only about one month from 
the time of signing this Deed — he sent a Ritual to 
America providing for an order of superintendents 
or bishops. And that he designed his own Confer- 
ence to follow the sam.e form of church government 
is clear from the fact that in about four years after 
this he provided a ritual for their use, establishing 
therein, also, an order of superintendents. Was it 
not, then, his design all the while that British Meth- 
odism should be episcopal, having an order of su- 
perintendents or bishops? But the agitated Con- 
ference succeeding Wesley's death seems to have 
failed to discover this life-long purpose of their 
founder. 



184 Methodism and American Cextexxial. 

4. Possibly another cause operating against the 
adoption of the episcopal form of government was 
the unsettled condition of the American IMethodist 
episcopacy at this time. The period from 1791 to 
1797 includes the Hammett and O'Kelly excitements 
in American Methodism. This same period also in- 
cludes the time during which British Methodism 
was endeavoring to settle its form of polity. How 
much the one influenced the other we cannot at this 
distance certainly know. It is fair to presume, how- 
ever, that, so far as their influences did go, they 
were adverse to the establishment of episcopacy in 
Great Britain. 

5. Another cause of failure we may mention was, 
the apparent inability of the British ]\Iethodists to 
comprehend a moderate episcopacy. Episcopacy 
was to them a synonym of prelacy. The latter, as 
it had existed around them, many of them had 
greatly disliked, to say nothing stronger. Hence, 
when Mather, Taylor, Pawson, Bradburn, Rogers, 
Moore, Adam Clarke, and Coke, prepared and pre- 
sented to the Conference of 1794 their plan for an 
order of superintendents, the cry was raised that it 
was "a conspiracy to place pretentious prelates over 
the people." This was sufficient to secure the de- 
feat of the measure. Coke was censured with being 
the author of the plan. That he may have been its 
author is quite probable ; but that he proposed the 
establishment of prelacy was unfounded. As it 



Dilemma of British Methodism. 185 



regards liberality of views on church government 
Coke was in most respects in advance of Wesley. 
He was more anxious for a distinct and entire sep- 
aration from the Church of England. In the estab- 
lishment of the British Conference Coke desired 
every preacher to be a member of the Conference, 
instead of only the Legal Hundred. {Tyerman, vol. 
iii, p. 421.) In 1791 he had published a circular in 
America in which he says : Five things we have 
in view : — 

^* I. The abolition of the arbitrary aristocracy. 

2. Invest the nomination of the presiding elders 
in the Conference. 

3. Limitation of the districts to be invested in 
the General Conference. 

4. An appeal allowed each preacher on the read- 
ing of the stations. 

5. A General Conference of at least two thirds 
of the preachers as a check upon every thing." — 
History and Mystery^ p. 64. 

Do not these facts wholly refute that unkind im- 
putation of Tyerman (vol. ii, p. 433) against Dr. 
Coke, when he says of him that he was dangerous- 
ly ambitious, and that the height of his ambition 
was a desire to be a bishop." Is not such a state- 
ment also in the very teeth of the founder of Meth- 
odism, who said : " I believe Dr. Coke is as free from 
ambition as from covetousness ? " In view of Dr. 
Coke's proverbial generosity this was a very strong 



1 86 Methodism and American Centennial. 



declaration in favor of his humility. How senseless, 
then, the statement that Coke and the other most 
learned and pious men were conspiring to place over 
the people " pretentious prelates In consequence 
of such prejudices the English Methodists failed to 
comprehend the importance of a moderate episco- 
pacy, so much admired by their founder, and so clear- 
ly warranted by the history of the pure and post-apos- 
tolic Church. 

6. Another reason why British Methodism did not 
become episcopal was, no doubt, Wesley's failure to 
clearly, and openly, and sufficiently emphasize the 
fact that he had ordained Mr. Mather a superintend- 
ent or bishop, and that he intended him to ordain 
others. This not being done, it made Mather's 
statement open to suspicion, at least. Had it been 
sufficiently authenticated to satisfy the Conference, 
Mather would, no doubt, have been considered Wes- 
ley's personal successor, and the vexing questions of 
appointments, and ordination, and sacraments would 
have been largely, if not wholly, prevented, and 
British Methodism would have continued, what in 
reality it was from the beginning, episcopal. 

7. And, finally, we mention the greatest general 
cause of this failure ; it was Wesley's continued un- 
willingness to acknowledge himself or his Societies 
as separate and distinct from the Church of England. 
No subject during his life gave him more trouble 
than this. Some Churchmen were telling him that 



Dilemma of British Methodism. 187 

to be consistent he should declare himself independ- 
ent. Some Churchmen in his own Connection were 
severely chiding him for having varied already so 
much from the Church of England. Others were 
clamoring for separation. They considered them- 
' selves entangled and embarrassed so long as they 
failed to make this declaration. Here was a dilemma. 
Unhappily, he adopted an anomalous position, de- 
claring, in theory, that he did not and would not 
separate, yet in practice separating from the Estab- 
lished Church. His latest biographer, in strong yet 
truthful language, says : " With great inconsistency 
he still persisted in calling himself a member of the 
Church of England, and, as will be seen, to the day 
of his death told the Methodists that if they left the 
Church they would leave him. All things considered, 
this was not surprising, but it was absurd. Great al- 
lowance must be made for Wesley ; but to reconcile 
his practice and profession in this matter during the 
last seven years of his eventful life is simply impossi- 
ble." — Tyerman, vol. iii, p. 449. 

This, we believe, is the simple truth. If the Brit- 
ish Methodists were not really a separate body dur- 
ing Wesley's life they have never been since his 
death. So far as we know, no formal declaration of 
separation has ever been made. But it would be 
nonsense to say that they are not a separate body. 
Had he, while living, proclaimed them a separate 
body, the Connection would have been free to pro- 



1 88 Methodism and American Centennial. 

ceed to settle its own form of government. But 
hampered as it was, it was ever and anon vacillat- 
ing between rigid high-Churchism on the one hand 
and the liberty of Methodism on the other. And 
these extremes met under the leadership of Wesley. 
They continued in the Connection after his death. 
One party based its arguments on the profession of 
their founder, and the other upon his practice. Dur- 
ing the six years following his death " public assem- 
blies, district meetings, and delegated conventions 
were held, and were often inflamed with excitement. 
Good men mourned at the perilous prospect of the 
great cause, and its enemies congratulated one an- 
other on its probable failure. While its guides were 
exhorting or remonstrating with each other Church- 
men were seeking to draw it into the Establishment, 
and Dissenters increased its distractions by discus- 
sions of its system as incoherent and impracticable." 
''The diversified opinions of the Connection were, in 
fine, resolving themselves into three classes, and giv- 
ing rise to as many parties, composed respectively 
(i) of men who, from their attachment to the Estab- 
lishment, wished no change unless it might be a great- 
er subordination to the National Church by the 
abandonment of the sacraments in those cases where 
Wesley had admitted them ; (2) of such as wished 
to maintain Wesley's plan intact, with official provis- 
ions which might be requisite to administer it ; and 
(3) such as desired revolutionary changes, with a more 



Dilemma of British Methodism. 



equal distribution of powers among laymen and 
preachers. It was not difficult to perceive that if the 
Church was to be saved the middle party must pre- 
vail for the present. Even should its principles be 
pronounced not abstractly the best, it was evident 
that they were practically the best for the time be- 
ing." — Stevens's Methodism, vol. iii, pp. 25, 26. 
See what a seething ecclesiastical caldron Wesley 
had left for his Societies by his persistent refusal to 
admit their separate existence as a Church ! Exist- 
ence or destruction, as the only alternatives, now 
stared them in the face. The most intelligent, and 
those who knew best the real mind of Wesley upon 
church government, found themselves outnumbered 
by the less intelligent masses. The question arose, 
Shall we cause the Connection to be divided, and 
perhaps destroyed, by firmly maintaining the real 
form of government believed in by our founder, or 
shall we concede a little, and keep the body united ? 
They wisely adopted the latter. The Conference 
(1797) decided to annually elect a president instead 
of choosing an " order of superintendents " or bish- 
ops, as provided by Wesley in his English Prayer 
Book a few years previously, and, besides this, they 
gave greater power to the Societies. It is not sur- 
prising that some of the preachers feared the result 
of these important concessions. Henry Moore, the 
friend and counselor of Wesley, opposed them as 
sapping the ecclesiastical foundations of Methodism, 



190 Methodism and American Centennial. 

and was strongly tempted to retire from it in de- 
spair." And perhaps they feared most of all for the 
concessions they had made concerning the admin- 
istrative or executive department of the Church. 
They knew that it was Wesley's long-settled convic-- 
tion that for many to rule was not best. They im- 
mediately saw, what many since have observed in 
British Methodism, that there was a weakness in the 
chief executive power of the Church. They then 
tried to remedy it. " A proposition was made to 
fortify the executive power of the Conference after 
these great modifications. Coke, Mather, and Moore 
spoke strongly in favor of what they called Wesley's 
plan, which was to appoint twelve ministers (which 
we have seen he first contemplated instead of the 
Legal Hundred) or bishops, two of whom should be 
in Scotland, three in Ireland, and seven in England." 
— Stevens, vol. iii, p. 75. But this failed. Thus it is 
that British Methodism finally failed to adopt the 
moderate episcopal form of church government, the 
great preference of its illustrious founder. 

And, the whole truth being told, the Wesleyan 
Methodists were, perhaps, justified, considering the 
peculiar circumstances, in not adopting episcopacy; 
we shall soon see how that the American Church, free 
from those embarrassments, was left free to choose 
an episcopal form of government, the ideal of Wes- 
ley. Whether Wesleyan Methodism might not 
have succeeded even more grandly than its grand 



Dilemma of British Methodism. 191 

history now tells if it had adopted episcopacy even 
at that critical time cannot, of course, be known, 
but certain it is that it has been outstripped in the 
race by its American offspring with episcopacy. In 
its moderate episcopacy American Methodism cer- 
tainly has an efficient executive force which Wesley- 
an Methodism lacks. 



192 Methodism and American Centennial. 



CHAPTER VI. 

How the Methodist Church in the United States Became Epis- 
copal—The Episcopacy a Strong Bond of Union. 

T T AVING considered how and why Methodism 
in England failed to become episcopal in its 
form of government, let us now consider how it be- 
came so in the United States. To some it may ap- 
pear strange that we shall claim that the American 
Methodists have very nearly adopted Wesley's ideal of 
church government. Yet if all the facts are impar- 
tially weighed we believe that our claim will be sus- 
tained. We have seen that a moderate episcopacy 
was his preference — his ideal — the only fair and full 
.form of church organization that he gave to the 
world. In that form was suggested the ordination 
of a superintendent, elder, and deacon. Referring 
to Dr. Coke's ordination by Wesley, Tyerman says, 
(vol. iii, p. 438 :) " He ordained a superintendent ; 
but he never thought to call him bishop." That is 
a fair and honest statement. Between Wesley and 
the American Church there never was any difference 
on this matter except as to terms. And even Wes- 
ley said nothing as to its use in the Minutes as s}ni- 
onymous or explanatory — until the term bishop " 
began to be applied to Coke and Asbury. This is 



The Episcopacy a Strong Bond of Union. 193 

proved by his letter to Asbury in 1788, nearly four 
years after the word had been used in the Minutes. 
The Minutes of that first Conference say : " Following 
tJie counsel of Mr. John Wesley, who recommended 
the episcopal mode of church government, we thought 
it best to become an episcopal Church, making the 
episcopal office elective, and the elected superintend- 
ent or bishop amenable to the body of ministers and 
preachers." This, in brief, is how and why the 
Methodists in the United States became episcopal in 
their form of government. And with all that was 
before them what body of men would have done dif- 
ferently ? What they did was not only suggested 
and approved by Wesley, but approved also by the 
American Methodists. 

That the organization of the Methodist Episcopal 
Church with a moderate episcopacy, and without lay 
delegation, was generally approved both by the min- 
istry and membership, is clear from the general con- 
currence and satisfaction both as to the fact and form 
of its government, as well as from the explicit testi- 
mony of the following witnesses, some of whom were 
members of the Conference of 1784, when the Church 
was organized. Says Rev. Thomas Ware, (who Vv^as 
present at that Conference,) speaking of the choice 
of title for the new organization, that of the Meth- 
odist Episcopal Church having been proposed : 
There was not, to my recollection, the least agita- 
tion on the question. Had the Conference indulged 
13 



194 Methodism and American Centennial. 

a suspicion that the name they proposed to adopt 
would be in the least degree offensive to the views 
or feelings of Mr. Wesley they would have aban- 
doned it at once, for the name of Mr. Wesley was 
inexpressibly dear to the Christmas Conference, and 
especially to Mr. Asbury and Dr. Coke." Says 
William Watters, the first native American traveling 
preacher, (p. 102 :) " We became, instead of a relig- 
ious Society, a separate Church, under the name of 
the Methodist Episcopal Church. This change gave 
general satisfaction through all our Societies." Says 
Lee, in his " History of Methodism," (p. 107 :) " The 
Methodists were pretty generally pleased at our be- 
coming a Church, and heartily united together in the 
plan which the Conference had adopted. And from 
that time religion greatly revived." From the fact 
that no one excepting Asbury traveled more exten- 
sively through the Methodist Societies after the 
formation of the Church than did Lee, and thus hav- 
ing an opportunity to know the opinions of the peo- 
ple, gives great weight to his testimony. Says Rev. 
Ezekiel Cooper, one of the most learned men of early 
Methodism : " From that time the Methodist Socie- 
ties in the United States became an independent 
Church under the episcopal mode and form of gov- 
ernment. This step met with general approbation, 
both among the preachers and members. Perhaps we 
shall seldom find such unanimity of sentiment upon 
any question of such magnitude." Says Dr. Emory, 



The Episcopacy a Strong Bond of Union. 195 

" Defense of Our Fathers," (p. 120:) We maintain 
that the proceedings of that Conference in organiz- 
ing the Methodist Episcopal Church, with general 
superintendents, vested with episcopal powers, and 
intended to act as bishops, were in fact, if not in form, 
approved and sanctioned by the people (the Meth- 
odist people) of that day." Lastly, says Dr. Stevens, 
{History M. E. Church, vol. ii, p. 242 :) The new 
episcopal organization appears to have been quite 
unanimously approved by the Methodists. Watters 
assures us that in the Christmas Conference, which 
adopted it, there was not one dissenting voice. I 
know of no recorded dissent in the entire Church of 
that day." And all the above goes to confirm what 
Bangs says, (vol. i, p. 165,) ''that their [the laity's] 
voice was in exact accordance with the proceedings 
of the Conference." Do not the above facts of his- 
tory clearly prove our point, that the organization of 
the Methodist Episcopal Church with a moderate 
episcopacy and without lay delegation gave general 
satisfaction throughout the ministry and the laity? 

The above facts cannot be refuted, neither can 
they be weakened by counter testimony. None can 
be furnished. 

No division in the Methodist Episcopal Church 
has ever taken place because of episcopacy itself. 
No party has ever, from the foundation of the 
Church to the present time, left the Church because, 
as a leading objection, they desired the abolition of 



196 Methodism and American Centennial. 

the episcopacy. Some, we know, have endeavored 
to make the opposite appear. They refer to Ham- 
mett in 1791. But this man's action was not properly 
a secession, since Hammett never was a member of 
the Methodist Episcopal Church or Conference. In 
Asbury's Journal (vol. ii, p. 143) we read : " He was 
unknown, a foreigner, and did not acknowledge the 
authority of, nor join in connection with, the Amer- 
ican Conference." Here we might dismiss the refer- 
ence to this matter as w^holly irrelevant. He, then, 
did not secede from, because he did not belong to, 
the Methodist Episcopal Church. But as he led 
away a party from the Methodist Episcopal Church, 
which after his death became scattered and extinct, 
we may ask, what were his objections to the Meth- 
odist Episcopal Church ? Now, it will be remem- 
bered that it is a matter of supposition that the 
episcopacy was the great abject of his hate. In 
Bangs's " History of Methodism " (vol. i, p. 228) we 
find Asbury's objections stated in order by himself : 
" He had three grand objections to us : i. The Amer- 
ican preachers and people insulted him. 2. His 
name was not printed on our Minutes. (And for the 
good reason that he had never united with the Amer- 
ican body.) 3. The Nota Be7ie Minute was directed 
against him." (This was a cautionar}' note suggest- 
ed by Mr. Wesley to prevent imposture by requiring 
every minister, coming from Europe or elsewhere, to 
furnish a certified letter or parchment from Wesley 



The Episcopacy a Strong Bond of Union. 197 

or some elder, and was not especially directed 
against him.) We are considered by him as seced- 
ers from Methodism, because we do not wear gowns 
and powder, and because we do not pay sufficient 
respect to Mr. Wesley." This was the pretense," 
says Bangs, " but it is manifest that Mr. Hammett, 
who had recently arrived from the West Indies, was 
not willing to submit to the authority of the Confer- 
ence and to Bishop Asbury." He could not have 
objected to the appointing power of the bishop as a 
departure from Methodism, or that in this the Amer- 
ican Conference did not sufficiently respect Mr. Wes- 
ley, since Wesley had assumed and exercised, until 
his death, this power, which was conferred upon As- 
bury by the American Conference in obedience to 
Mr. Wesley's wish. The power of the American 
bishop was much more limited than the power of 
Wesley, and both the bishop and his power were 
entirely under the control of the Conference. And, 
finally, it cannot be proved that Hammett desired the 
abolition of the American episcopacy, even if it could 
be proved that he objected mainly to some of the 
power of the bishop. 

The secession of O'Kelly, in 1792, appears to have 
arisen more from dissatisfaction on account of the 
power lodged in the hands of the bishops and pre- 
siding elders than from opposition to the offices 
themselves. His proposition, as submitted to the 
Conference, did not, indeed, touch the presiding elder 



198 Methodism and American Centennial. 

question : it referred solely to the appointing of the 
preachers. The resolution gave the bishop the pow- 
er to appoint, and then asked for the right to appeal 
from such appointment in case any preacher felt him- 
self injured. (See Bangs's History of M. E. CInirch, 
vol. i, p. 344.) The question was debated for some 
time, and Lee, who was present and on the negative, 
says : " A large majority appeared at first to be in 
favor of the motion. But at last John Dickins 
moved to divide the question thus: i. Shall the 
bishop appoint the preachers to the circuits ? 2. Shall 
a preacher be allowed an appeal ? After some de- 
bate the deciding of the question was carried. The 
first question, being put, was carried without a dis- 
senting voice." But when the Conference reached 
the second question, whether a preacher should be 
allowed an appeal, it was lost by a large majority." 
And it should be remembered that this controversy 
occurred before the usage of the bishop's cabinet," 
by Avhich, with the Vvuse counsels of the presiding 
elders, the appointments are made. 

The secession of the " Reformed Methodists," a 
faction led off by Pliny Brett, in 18 13, was occasioned 
not by dissatisfaction with the episcopacy, but be- 
cause of an alleged lack of piety in the Church. As 
proof, we refer to page 162 of Porter's Compen- 
dium of Methodism," which says Brett withdrew 
from the Church and placed himself at the head of a 
party pretending to peculiar attainments in holiness, 



The Episcopacy a Strong Bond of Union. 199 

and went about to infect others with the disease of 
his own heart, and rally for a new organization," un- 
der the name of "Reformed Methodists." "With 
this specious title they went forth, berating their old 
friends as backsliders and formalists, and calling upon 
all who loved the power of religion to come to the 
new standard." Thus it is seen that the episcopacy 
of the Church was not the cause, in any sense, of this 
separation. 

We may also refer to the separation of the Meth- 
odist Protestants in 1827-30. But we have else- 
where, often and beyond the possibility of refutation, 
proved that not episcopacy, but simply the lack of 
lay delegation in the General Conference, was, in this 
case, the great cause of separation. Their greatest 
polemic champion of that day, or any other, M'Caine, 
said : " On the other points which we have men- 
tioned above [the episcopacy and presiding elder- 
ship] we place comparatively no stress. We are not 
tenacious of them. We are willing, if it be thought 
best, to relinquish any or all of them." The episco- 
pacy of the Church, then, was not the cause of sep- 
aration. And, lay delegation now being incorporated 
in the General Conference, the great objection of the 
reformers is taken away. 

Hence we have found that not a single one of these 
divisions was professedly or chiefly originated be- 
cause of, or to abolish, the episcopacy. And we 
might say the same of every other separation in the 



200 Methodism and American Centennial. 

history of the Church. We cheerfully admit that 
some of them did introduce measures tending, more 
or less, to modify the episcopacy, but no proposition 
was ever offered by any one of them to do it away. 
Thus it is clear that episcopacy itself has not been a 
cause of division in the Church. No Protestant 
Church in the United States has had more ecclesiasti- 
cal repose and more freedom from doctrinal and 
governmental strife than the Methodist Episcopal 
Church. The fact that she has had occasional dis- 
cussion and modification proves the flexibility and 
plasticity of her system, and that it is not antiquated 
or fossilized. 

There is an additional fact that has not escaped 
the notice of the impartial reader of Methodist his- 
tory — that every one of those bodies, without excep- 
tion, that left the Methodist Episcopal Church, has 
either utterly perished or made very indifferent 
progress. 

Hammett's new organization, called the " Primitive 
Methodists," is not the Church now known by that 
name. All the churches and parsonages built by 
this body " were finally turned over to the Methodist 
Episcopal Church. But what became of his mem- 
bers? "Many of them returned to the fold where 
they had been formerly fed, some went to other 
Churches, and not a few went back to the world." 
" He died in 1803, about eleven years after he with- 
drew, and the party became extinct." — Stevens's 



The Episcopacy a Strong Bond of Unio7i. 201 



Hist. M. E. Church, vol. iii, pp. 48, 49. What a 
sudden and disastrous failure ! While he was not 
properly one of us, yet he induced many to leave the 
Church who perhaps suffered moral shipwreck. But 
let us notice another similar instance. 

O'Kelly seceded in 1792. He began to organize 
a Church under the plausible name of " Republican 
Methodists." In 1793 they formed Societies on a 
leveling plan." All were to be on an equal footing. 
One preacher was not to be above another, nor high- 
er in office or in power than another. No superior- 
ity or subordination was to be known among them. 
They promised to the lay members of the Church 
greater liberties than they had formerly enjoyed 
among us, and prevailed with a good many of our 
people to leave us and join them." The O'Kelly 
schism has a practical lesson for to-day. Their suc- 
cess did not measure up to the high sound of their 
captivating manifesto. Despising rule, they became 
unruly. Rejecting subordination, they became fac- 
tious. In 1 801 they discarded their own laws and 
title, and assumed what seemed to them a less 
political and more churchly name, The Christian 
Church," renouncing all rules of government but the 
New Testament, and allowing each one to interpret 
it for himself. The exclusiveness of the name on 
the one hand, and the excessive liberty of practice 
on the other, were disastrous to them. As might be 
expected, the Church soon broke up into parties. 



202 Methodism and American Centennial. 

Said Lee in 1809: ''They have been divided and 
subdivided, till at present it is hard to find two of 
them that are of one opinion. There are now but 
few of them in that part of Virginia where they were 
formerly the most numerous, and in most places they 
are declining." '' Many individual members and 
preachers, tired of the conflict, sought peace again in 
the parent Church." Thus in the short space of 
seventeen years the organization had well-nigh per- 
ished. It is now wholly extinct. What a sad his- 
tory is this ! How full of warning to all who go 
upon '' the leveling plan," and who reject proper 
rule and subordination in the ministry of the 
Church ! 

We now note the history of the " American Wes- 
leyan Church." Although the ostensible cause of 
this secession in 1843 was slavery, yet they in their 
organization repudiated episcopacy, and some of 
them said hard things of the Methodist Episcopal 
Church for retaining it. They had for a time a 
somewhat vigorous growth, yet in about ten years 
began to show undoubted signs of rapid decline. 
The highest number it ever reported was about 
twenty-five thousand in 1850. It now numbers less 
than twenty thousand. Many of the founders, lead- 
ers, and members of this body are wisely reoccupy- 
ing their places in the Methodist Episcopal Church. 

The Methodist Protestant Church seceded in 1830. 
They went out at a very favorable time to insure 



The Episcopacy a Strong Bond of Union. 203 

their success. A republican sentiment was the sen- 
timent of the time. They have from first to last 
sounded the cry that their principles were more in 
harmony with our republican institutions. For 
awhile this sound was captivating. Without recit- 
ing the whole history, what is the result ? Not say- 
ing that that organization has been a comparative 
failure — for it has done great good — the candid mind 
must admit that it has not achieved its expected 
success. Now, after about forty-five years of toil, the 
Church, North and South, does not number, perhaps, 
more than one hundred and twenty thousand mem- 
bers. Compare this period of denominational history 
with the same number of years selected from any 
portion of the history of the Methodist Episcopal 
Church, even during the desolation of the Revolution, 
or embracing any of the above secessions, and the 
Methodist Protestant Church will fall sadly behind. 
It is seen that as a Church it lacks unity, adhesion, 
and connectional force. In a word, it lacks the prin- 
ciple of general superintendence. Without intend- 
ing to reflect upon that Church, we ask, Is there any 
thing in its history that furnishes a good reason why 
the Methodist Episcopal Church should now destroy, 
much less essentially modify, its episcopacy? 

All those bodies that left the Methodist Epis- 
copal Church, having the episcopacy, the presiding 
eldership, or lay delegation, as even collateral causes, 
have either wholly perished, or have had very meager 



204 Methodism and American Centennial. 

success. They all organized upon the leveling plan. 
And it is but true history to say that no Methodism 
in this land of republicanism and free institutions 
has succeeded comparatively with episcopal Meth- 
odism ; and it is also true that no other Methodism 
has like reasonable prospects for success in the fu- 
ture. And it is coming to be more and more realized 
that a moderate episcopacy, or superintendency, 
such as the Methodist Episcopal Church has, is a 
proper and potential element in church government. 
So clearly is this being seen that even the eminent 

London Quarterly Review," a Wesleyan period- 
ical supposed to be opposed to episcopacy, speak- 
ing, in 1856, of the Methodist Episcopal Church 
in the United States, says : It may be questioned 
whether any form of church government in the world 
has more of the elements of power and permanence 
than this, which expresses Wesley s own idea of a 
fully organized Church." 

But let us now show that this form of church gov- 
ernment was of loyal and native American election. 
True, it was of foreign suggestion, but it was of 
American adoption ; just as our national government 
and laws find their suggestion and analogy in the 
British government and laws, but still are American. 
John Wesley suggested the plan of church govern- 
ment, but his suggestion was of no binding force 
until American votes chose and adopted it. When 
the Church was organized, in 1784, this question was 



The Episcopacy a Strong Bond of Ufiion. 205 

asked by that body assembled : What form of 
church government shall we choose?" They an- 
swered it by adopting the Methodist Episcopal. Dr. 
Bangs says that during the war, and previous to it, 
every one of the foreign missionaries or preachers 
had either located, died, or returned to England, ex- 
cept Asbury. At the time of organizing the Church 
there were in America eighty-one preachers, about 
sixty of whom were present. Dr. Coke presided, 
and hence did not vote. Asbury had already adopt- 
ed America as his home. Besides him were Vasey 
and Whatcoat, elders, who had come as assistants to 
Dr. Coke. But counting out Asbury, Vasey, and 
Whatcoat, then all the rest were truly American 
votes cast in adopting the Methodist Episcopal form 
of government. This was not, then, something im- 
posed upon American Methodists, but something of 
their own cheerful election ; and, as we have seen, 
gave almost universal satisfaction. 

It is a fact of contemporaneous history that in the 
year that the Methodist Episcopal Church was or- 
ganized the Virginia Legislature was memorialized 
for an act to incorporate the Protestant Episcopal 
Church in Virginia," and for other advantages in re- 
ligion. And this was opposed by counter petitions, 
praying that no step might be taken in aid of relig- 
ion, but. that it might be left to its own superior and 
successful influence." Hence the memorials were 
postponed till the next session, and then rejected ; 



2o6 Methodism and American Centennial. 

but a bill for the incorporation of all religious so- 
cieties which may apply for the same was adopted. 
(Stevens's M. E, Church, vol. ii, p. 163.) Referring 
to this same matter, Dr. Coleman says, in his " Man- 
ual on Prelacy," p. 232 : It is well known that the 
introduction of episcopacy into this country gave rise 
to long and bitter controversy. The objection made 
from within the Episcopal Churches, as Avell as from 
without, was, that its form of government was anti- 
republican and opposed to the spirit of our free in- 
stitutions. The House of Burgesses, in Virginia, 
composed chiefly of Episcopalians, declared their 
abhorrence of bishops, unless at the distance of three 
thousand miles, and denounced the plan of introduc- 
ing them in the most unexceptionable form on this 
side of the Atlantic as a pernicious project." As ex- 
planatory we have before us a personal letter from 
Dr. Coleman, in which he says : " The controversy 
is not, indeed, with that episcopacy which recognizes 
ours as a part of the holy catholic Church and us as 
ministers, but with the exclusive claim of prelacy.'' 
Hence he further says: After several years the 
' Manual ' was published, as a revision of a previous 
edition, under another name. Prelacy Avas substitut- 
ed advisedly for episcopacy, as being less invidious, 
and more nearly expressing our meaning." So this 
author has no controversy with Methodist episcopacy, 
as it recognizes others as parts of the Church of God. 
No colonial or State or National Legislature has ever 



The Episcopacy a Strong Bond of Union, 207 

had occasion to utter the smallest protest against the 
powers or purposes of Methodist episcopacy. It has 
always been a fast friend of our free institutions. 

Says Dr. Baird, of another Church, in his His- 
tory of the Religions of America " We recognize 
in the Methodist economy, as well as in the zeal, the 
devoted piety, and efficiency of its ministry, one of 
the most powerful elements in the religious prosper- 
ity of the United States, as well as one of the firmest 
pillars of their civil and political institutions." 



2o8 Methodism and American Centennial. 



HE Old Testament, or Jewish, Church recog- 



nized three orders in its ministry. Its superior 
minister was the high-priest ; its next was the priest, 
and its inferior minister was the Levite. There are, 
perhaps, none who question the strictly ministerial 
character of the first and second named, but there 
may be some who doubt the ministerial character of 
the third. The reasons for this may be briefly stat- 
ed : I. Their distinct and Divine selection from the 
people ; 2. They were to take the place of the first- 
born, who was the household priest ; 3. They were 
not numbered in the armies of Israel, but separately ; 

4. They were especially consecrated to their office ; 

5. To them belonged the duty of instructing the 
people ; 6. They were entitled to financial support 
by the people. As M'Clintock and Strong say: " In 
this way the Levites obtained a sacrificial as well as 
a priestly character'' It seems evident, then, that 
not only did the Levites constitute a part of the 
ministerial force of the Jewish Church, but also that 
that ministry had three offices. 

We have thus spoken of the ministerial force in 
the tabernacle and temple worship. Let us now 



CHAPTER VII. 



Offices in the Old and New Testament Ministiy. 




Old and New Testament Ministry. 209 

speak of the later and more popular worship of the 
synagogue. We find here the same triplet of min- 
isterial offices: I. There was the president or chief 
ruler, who was primus inter pares — the first among 
his equals ; 2. The elders ; 3. The deacons. It is 
true, these were not the itames, according to their 
language, by which these officers were then known ; 
but the ministerial offices now understood by these 
terms then existed. This position is well sustained 
by Coleman, Schaff, Pressense, and many others. 
Indeed, after being accustomed to the form of the 
temple service the Jew would very naturally estab- 
lish a triad of ministerial offices in the synagogue. 

This was the prevalent form of church government 
when Christ came into the world ; and, conforming 
to this as much as was proper, he soon established 
likewise three ministerial offices: i. He himself 
was the great high-priest, of which all before him 
had been imperfect types. He was the chief minis- 
ter of the Gospel sanctuary and the true tabernacle 
which he was about to set up. 2. The apostles were 
called to stand next to him in his great office. 3. The 
seventy were the third and inferior class of ministers. 
Thus was the Church officered under the personal 
presence and leadership of Christ. After his ascen- 
sion it is natural that some changes should take 
place. The apostles are advanced, not to equal- 
ity with their Master, but to be his co-ordinate and 

visible representatives upon earth. And for this 
14 



2IO Methodism and American Centennial. 

they received adequate power on the day of Pente- 
cost. Church economy did not at once assume, if it 
ever did, a crisp and crystalHzed form ; it was supple, 
and shaped itself to emergencies as they arose ; so 
much so that at the close of the apostolic age we 
find this formula of strictly ministerial officers : i. The 
apostles; 2. The elders; 3. The deacons. Now that 
the deacons of the later apostolic period — to say 
nothing of the seven early appointed at Jerusalem — - 
were more than laymen, even true ministers, we be- 
lieve is the latest and truest opinion of ecclesiastical 
writers. Dr. Coleman, in his " Apostolic Church," 
more than once argues in favor of " the deacons, the 
second order of the clergy." And Pressense, in his 
Apostolic Era," says: " Besides, the seven first ap- 
pointed had been more than deacons ; [simply 
charity dispensers ;] they had taught with power, 
and fulfilled by anticipation the office of elders. 
Just as the diaconate had grown out of the aposto- 
late, so the office of elders was in part an offshoot 
from the primitive diaconate; and thus the organiza- 
tion of the Church went on perfecting itself by the 
division of labor." And in his " Apostolic Church " 
Dr. Schaff says that the requirement that the dea- 
cons should be sound and well instructed in the 
faith," looks to their participation in the pastoral 
work, and also in the business of teaching. That 
these helpers at this time also preached the Gospel, 
when properly gifted, is shown by Philip and Ste- 



Old and New Testament Ministry. 2 1 1 



phen. It was very natural that those who distin- 
guished themselves in this service by their gifts and 
zeal should be advanced to higher offices. So Philip 
is afterward called an evangelist, and most expositors 
refer the i Timothy iii, 13 to promotion from the 
office of deacon to that of presbyter. From all this 
it is clear that the deacons in the apostolic Church 
had a far higher and more spiritual vocation than the 
ministers of the Jewish synagogues, who opened and 
closed them, kept them clean, and handed out the 
books for reading." This extended extract is justi- 
fied by the eminent character of its author. It con- 
firms the long-established conclusion that the dia- 
conate, in the apostolic Church, was an office in the 
ministry, and that those offices were three in num- 
ber. We do not debate the question whether the 
apostolate was to be permanent or temporary ; we 
simply note the fact that there were in the apostolic 
Church three offices in the ministry. 

In the immediate post-apostolic age the same fact 
is clearly recorded. The epistle of Clement of 
Rome to the Corinthians is our first document. 
And here it should be remembered that this letter, 
of all the ancient patristic writings, is considered the 
most valuable and pure. It was read side by side in 
the churches with the inspired epistles. He, refer- 
ring to the ministry of his day, more than once uses 
the words bishop, presbyter, and deacon." Here, 
again, we say nothing about the names or nature of 



212 Methodism and American Centennial. 

these offices, but simply record the fact that there 
was a trio in the ministerial office. And whatever 
may be thought objectionable in the use of these 
terms or the nature of the offices described by them, 
it is well known to every careful reader of ecclesiastic- 
al history that they soon came into ver\^ general use 
as descriptive terms of the ministr}^ as distinguished 
from the laity. It is needless to quote authors to 
confirm our statement. And it will be seen that the 
number of these ministerial officers is identical with 
that of the New Testament Church. 

It is ver}^ probable that the Protestant Churches 
have not always fairly presented the position of the 
Roman Catholic Church upon this question. It is 
true that we are not AvhoUy responsible for this, for 
they have not always agreed among themselves as 
to the number of ministerial offices. Elliott on 
Romanism says that the following division is " ac- 
cording to the most authentic standards. The Coun- 
cil of Trent divides them into greater and less. 
Aquinas gives the division, sacred and not sacred. 
The greater or sacred orders are the priesthood, dea- 
conship. and subdeaconship. The other four orders 
are called minor or not sacred." 

According; to this, then, the Roman Catholic 
Church has three holy orders or strictly ministerial 
officers. Other writers use the formula, bishop, 
priest, and deacon. Perhaps the most correct of the 
authorities teach that the episcopate is but an 



Old and New Testament Ministry. 



213 



extension of the priesthood. And now, offering no 
apology for what seems to us needless names and 
divisions of church officers, and undue sanctity sup- 
posed to attach to them, still, underneath it all we 
find the fundamental idea that, properly, there are 
three offices in the Christian ministry. This we shall 
also find was the true teaching of the Protestant 
Reformation. Dr. Mosheim, who is, we believe, the 
truest exponent of the teachings of the Reformation, 
says, after referring to presbyters : The Church was 
undoubtedly provided from the beginning with in- 
ferior ministers or deacons. And it appears not only 
probable, but evident, that the young men who car- 
ried away the dead bodies of Ananias and Sapphira 
were the subordinate ministers or deacons of the 
Church at Jerusalem." And the same eminent au- 
thor says of the Lutheran Church, of which he was a 
profound divine, that while, on the one hand, reject- 
ing a jiire-divino episcopacy, on the other, it is of the 
opinion that a certain subordination, a diversity in 
point of rank and privileges among the clergy, are 
not only highly useful, but also necessary to the per- 
fection of church communion." — Vol. ii, p. 84. 
Zwingle taught the same doctrine, as the same au- 
thor says he allowed a certain " subordination and 
difference of rank among the ministers of the Church, 
and even thought it expedient to place at their head 
a perpetual president or superintendent, with a cer- 
tain degree of inspection and authority over the 



214 Meihodism and American Centennial. 

whole body." — Vol. ii, p. 109. Calvin, the follower 
of Zwingle, says : "As we have stated that there are 
three kinds of ministers recommended to us in the 
Scriptures, so the ancient Church divided all the 
ministers it had into tliree orders!' He then refers 
to Jerome, who speaks of five classes of Church mem- 
bership, and, having mentioned believers and cate- 
chumens, he speaks of the ministers as bishops, 
presbyters, and deacons." — Inst., vol. ii, p. 273. This 
is quite sufficient to show what was the teaching of 
the Reformation upon this subject, and that teach- 
ing was that there are three offices in the Christian 
ministry. 

And this was John Wesley's matured judgment ; 
and while he rejected a jure-divino episcopacy, still 
he at once and always maintained three offices in the 
ministry of a well-ordered Church. His latest biog- 
rapher says of him : The recorded decisions of the 
Conference of 1745 (when he w^as but forty-two years 
old) plainly show that he regarded his preachers as 
deacons and presbyters, and thought himself a script- 
ural bishop. Lord King's researches (which he read 
in 1746) served to confirm these sentiments." And 
it is well known that Lord King ably supports these 
three offices of bishop, presbyter, and deacon by the 
numerous documents of the primitive Church. \\\ 
1747 Wesley and his Conference said that while they 
did not believe that any specific and uniform form 
of government was prescribed in the New Testament, 



Old and New Testament Ministry. 21$ 

yet they adhered to the position that these three 
offices in the ministry were " plainly described, bish- 
ops, priests, and deacons, and generally obtained in 
the Churches of the apostolic age." And when John 
Wesley came to give directions as to the formation 
of the Methodists in America into an independent 
Church, in 1784, he provided that they should have 
three offices in the ministry, by giving them The 
Form and Manner of Making and Ordaining of Super- 
intendents, Elders, and Deacons." And it should 
be remembered that this was the only untrammeled 
opportunity that Wesley had during his life-time to 
organize a Church. Hence it is fair to presume that 
so far as he indicated to the American Methodists 
any kind or form of church government it would ex- 
press most freely and fully his own judgment and 
preference. And here we see that he designed that 
they should have three offices in their ministry. 
And after the Church was thus formed, according to 
his suggestion, he never for once expressed the least 
disapprobation as to these divisions in its ministry. 
The question may be asked if this was his preferred 
form, why did he not before his death provide the 
same for his Societies in England ? The case was 
far different. The war of the colonies had separated 
the American Methodists and the country from the 
jurisdiction of England, and, of course, also from the 
Church of England. Wesley very strangely con- 
tended until his death that the Methodists of Great 



2i6 Methodism and American Centennial. 

Britain had not separated from the Church of En- 
gland. This prevented him from giving them his 
preferred form of a complete and distinct Church. 
And let it not be forgotten that, as we have shown, 
he looked upon his preachers as presbyters and dea- 
cons, and also that at least once in his life did he 
fondly hope to be able to appoint a personal succes- 
sor, Mr. Fletcher. Had this been done there would 
doubtless have been perpetuated in British Method- 
ism a triad of ministerial offices similar to that in 
American Methodism. 

But Wesley's letter of 1785, read in the first Con- 
ference after his death, has been appealed to as proof 
that he intended that absolute ministerial equality 
should exist among them. But when the letter, as 
to its object and even matter, is properly considered, 
it teaches nothing of the kind. He had selected 
what was known as the Legal Hundred ; these were 
in law to constitute the legal Conference. Some of 
the ministers not in this body feared that after Wes- 
ley's death these might take undue advantage of 
their position " in stationing the preachers, in choos- 
ing children for Kingswood School, in disposing of 
the yearly contribution and the preachers' fund and 
other public money." Hence he said in that letter, 
(which was not addressed to all the preachers, but 
to the Legal Hundred :) " I beseech you by the mer- 
cies of God that you never avail yourselves of the 
Deed of Declaration (which constituted the Legal 



Old and New Testament Ministry. 217 

Hundred) to assume any superiority over your breth- 
ren," (not of the Legal Hundred.) 

This is the true meaning of that famous letter. It 
had no reference to ministerial equality as it regards 
office or order. It is most evidently, to say no more, 
a misapplication of the letter to so use it. Wesley's 
settled conviction was, as we have seen, that it was 
proper there should be three offices in the Christian 
ministry. Hence the Methodist Episcopal Church, 
following his mind and the Scriptures, has three of- 
fices in its ministry, bishop, elder, and deacon. And 
yet this is a trinity in unity. As we think, there 
have been a vast amount of words wasted and good 
temper lost over a supposed difference between the 
words order and office. Dropping the erroneous and 
sacramentarian idea of order, then, we may say order 
or office at pleasure. In the Methodist Episcopal 
Church the elder is the unit. He only is the fully 
empowered minister. Dr. Curry, in the New York 
"Advocate" of March 14, 1872, as we believe, cor- 
rectly expresses this unity in the trinity of the min- 
isterial office : A deacon is a minister who, for 
prudential reasons, foregoes for a time some of the 
functions of that ministry to which all confess that 
he is called. A Methodist elder or presbyter is a 
minister who, without disclaiming any part of the 
authority of his office, consents to abstain from cer- 
tain official acts for the sake of the better ordering 
of the affairs of the associated body of ministers ; 



2i8 Methodism and American Centennial. 

and a bishop is an elder to whom has been commit- 
ted, for the time being, the exclusive duty of per- 
forming those special functions which the other 
brethren consent to forego. This is our ecclesiastic- 
al theory of the ministry." Hence, if one wishes to 
say that we have three orders in the ministry, that is 
the truth, when properly stated. And if, on the oth- 
er hand, another wishes to say that we have but one 
order in the ministry, that is the truth also, when 
properly stated. Thus the Church occupies the 
middle ground between extreme episcopacy on the 
one hand, and extreme liberalism on the other. 



The Nature of the Presidiiig Eldership. 219 



CHAPTER VIII. 



Tlie Nature of the Presiding Eldership. 
HE presiding eldership is an arm oT the episco- 



pal service, and we believe that it is the right 
arm. Weaken it or take it away, and you enfeeble 
and deform the general superintendency of the 
Church. It grew out of a necessity for its existence. 
Asbury, at the very Conference when he was made 
bishop, felt this necessity, and hence twelve elders 
were ordained; and such was the present necessity 
of the office that even at that General, though not a 
delegated, Conference, they were all made presiding 
elders, although the specific title was not given them 
until some time after. Do these original necessities 
now exist ? As to supervision, this necessity exists 
every-where, if the general superintendence is a ne- 
cessity every-where. Without the presiding elder 
the distance between the bishop and the pastor is 
too great for the most thorough and effective ad- 
ministration. 

Would it do to elect one bishop for each Confer- 
ence and abandon the eldership? No bishop could 
as effectively superintend a conference as it is now 
done by five or ten men. Instead of one president, 
why not elect one for each State in the Union, and 




220 Methodism and American Centennial. 

do away with governors ? Because there are high 
national and executive duties which only a president 
can best perform. So in the Church there are high 
ecclesiastical and executive duties which only a uni- 
fied episcopacy can best perform. And the more 
numerous the episcopacy, the weaker it is. 

Shall we tlect the presiding elders ? They are the 
agents of the episcopacy. Who would think of talk- 
ing with a principal about electing his agents for 
him ? Shall we make them co-ordinate in pov/er and 
authority with the bishops in making the appoint- 
ments ? If the elders in the matter of appointments 
sometimes misuse the preacher, will it help the mat- 
ter to give them authority to do so ? As the rule 
now is, the bishop can act independently when the 
case requires it, and save a brother from injury ; but 
make the elders co-ordinate, and this power is gone ; 
you have no independent friend in the cabinet. And 
if we ask the privilege of electing the elders to pre- 
side over us, then the classes may rightfully claim 
the right to elect their leaders, and, finally, the peo- 
ple may rightfully claim the right to elect their pas- 
tors ; then where is the supervisional and connectional 
system of Methodism ? In these things, we believe, 
governmentally considered, is the secret of the un- 
paralleled success of Methodism during the past 
century. Shall we weaken or destroy them ? This 
nation in its wonderful history has settled the ques- 
tion that there is a safe medium ground between 



The Nature of the Presiding Eldership. 22 r 

absolute monarchy on the one hand, and absolute 
democracy on the other, and our unequaled prosper- 
ity has demonstrated this to be the best ground. So 
the Methodist Episcopal Church occupies the me- 
dium ground between prelacy on the one hand and 
independency on the other, and its unequaled suc- 
cess is good proof that its governmental system is 
the safest and the best. 

Still we do not ignore that there are some who 
desire to even more materially modify the system. 
In the judgment of some preachers and laymen, the 
presiding eldership is no longer needed in the econ- 
omy of the Church, They think that it has done 
time-honored service in the past, but that being no 
longer needed or effective, it should be honorably 
retired. And in this judgment no one has a right to 
question their sincerity. But some of the elements 
that have gone into its make-up we may question. 
This office has not been depreciated to any great ex- 
tent by placing too old, and, hence, to some extent, 
non-effective men in it. This may have occasionally 
been the case. But it is a fact that this office is not 
held in the lowest esteem where there is the most 
aged officer. Where the officer's competency and 
efficiency are unquestioned by any, there are often 
some who think the office unnecessary. They mean 
no reflection upon the officer. Neither has the office 
depreciated because too young men have been placed 
in it. In this case, as in the other, this may have 



222 Methodism and American Centennial. 

been occasionally true, but that it has been a general 
cause no one seriously asserts. Wesley appointed 
Asbury his " general assistant " over all the Societies 
and preachers in America when he was only twenty- 
seven years of age, and when he was only about thirty- 
eight he was ordained bishop. And in some of the 
recent conferences we have observed that some of 
the probationers — the ministers on trial — have been 
appointed presiding elders. Evidently, what the 
Church most needs in this and every other office is 
the proper qualification, irrespective of age. 

Neither has the office depreciated because it has 
been occupied by incompetent persons. In this, as 
in other instances, it may have been now and then 
true, but that it has been any thing like general we 
do not believe. That a principal would knowingly 
appoint such agents as would bring discredit upon 
his business, and consequent embarrassment, is not 
to be believed a moment. So there is no proper 
motive for a bishop to appoint inefficient men to this 
office. This office has never been an ecclesiastical 
retreat for superannuated and unacceptable men. 
However flippantly some may have thought or said 
otherwise, it must be candidly admitted that these 
officers have been taken very generally from the 
front rank in every Conference. Now let us ask, 
and- answer the question if we can, how this office, of 
so much acknowledged worth to the Church in the 
past, has of late been so much depreciated ? 



The Nature of the Presiding Eldership. 223 

1. By taking too local views of its application and 
importance. It is freely admitted that in some 
places it apparently has not all of its original value. 
But is this the fault of the office or the congrega- 
tion? Have they not in some cases departed from 
original Methodism, and concluded in a measure 
to make their own appointments irrespective of 
this officer? If, then, the office has thus been under- 
valued, it is certainly not the fault of the officer. 
And would such places recommend such a plan for 
the whole Church ? We doubt if we could find many 
intelligent advocates for such a method. Again, 
would such charges be willing to be left outside of 
any presiding elder's district, and have none of his 
supervision or direction either during the year or 
at Conference ? When seriously considered, we 
doubt if any would accept this position. But if any 
should be willing to accept such a situation, then we 
think they are about ready for Congregational Meth- 
odism, which has proved to be such a sublime failure. 
Methodism, to be a success, must preserve a uniform 
system, and such a system can be preserved only by 
taking broad and generous views of the workings 
and adaptations of the entire machinery. 

2. Another way of depreciating this office has been 
by expecting more of the officer than the Discipline 
requires. It appears highly proper that, when pres- 
ent, the presiding elder should preach at a quarterly 
meeting. But this is more from custom than law. 



224 Methodism and American Centennial. 

The chief importance of the office is not in preach- 
ings, but in its supervision. Its most valuable work- 
ing are unseen, and hence unknown to the general 
public. Those officers, both in Church and State, are 
not always the most serviceable who are the most 
loquacious. It is this supervisory element that is 
too often left in the background, and we left to value 
that only which we see and hear. Except from the 
fact that he is his superior in office, there is no im- 
propriety in the presiding elder occasionally listening 
to the regular pastor on the quarterly meeting occa- 
sion. Indeed, we think that such a course would 
greatly add to the intelligent supervision of his work. 
Instead of being wholly dependent upon hearsay, 
w^hich is often so various, he would thus have some 
personal knowledge of the pulpit ability of his nu- 
merous ministers. And, besides this, the law of the 
Church does not specify that it is the duty of the 
presiding elder to preach at all at the quarterly meet- 
ing, much less do all the preaching. Again, it is 
demanded that the officer be present in person at all 
the quarterly meetings. Even a substitute, his 
equal or even superior, does not fully meet this re- 
quirement. His visit is something like a writ of 
habeas corpus. Let us first issue an injunction, so to 
speak, that we may know fully what is the law. 
Aside from the impossibility, in most cases, of com- 
plying with this demand, the law does not make it 
his duty to attend all the quarterly meetings, cither 



The Nature of the Presiding Eldership. 225 

in person or by substitute. He is only required to 
be present as far as practicable." And in perfect 
consistency with such a law, in the absence of the 
elder or a substitute, which he is not bound to ap- 
point, the preacher in charge can preside over and 
proceed with the regular quarterly meeting. A very 
good way to depreciate any office and embarrass the 
incumbent is to expect more than the law requires, 
and then make the conviction more or less general 
that the officer is delinquent. 

3. This office has depreciated because it has been 
viewed mainly from one side. Every public officer 
holds two relations : one to the power that appoint- 
ed him, and the other to the object or service for 
which he was appointed. It is quite true that it has 
an important relation to the preachers and the peo- 
ple. But it cannot be denied that its first and chief 
relation is to the episcopacy. It is an adjunct of 
this office. Its essential nature is an agency, and 
not a principalship. It primarily exists for the sake 
of the episcopacy, but its results are in favor of the 
preachers and people. And while some may think 
and say, to use a business phrase, that they prefer to 
deal directly with the principal, should we not have 
delicacy enough to think that possibly the principal 
might prefer to deal through his agents or middle 
men? This we know is the general custom, and 
most think it to their decided advantage. It has 
always been so, and is so now, that the most impor- 



226 Methodism and American Centennial. 

tant duties to be performed by the elder during the 
interval of the conferences are as the agent of the 
bishop. He is to take charge of all the preachers 
and exhorters in his district, " in the absence of the 
bishop." He is to change, receive, and suspend 
preachers in his district, according to the Discipline, 
in the absence of the bishop." And in earlier times 
the law provided that he only was to administer the 
ordinances in the absence of the bishop. Thus the 
office was created, and has been continued, as a com- 
plement of the episcopacy. The bishop thus gains 
information and experience valuable to him. And 
we believe that we are entirely correct when we say 
that there is not a bishop in the Church who would 
assume to make out the appointments of any Con- 
ference without such information. Neither would 
any one of them be willing at the session of the Con- 
ference to throw open his door equally and promis- 
cuously to preachers and laymen. Too much of 
this is now done, to his great annoyance. As a sim- 
ple matter of protection, as well as to prepare him 
for intelligent action, he must have a committee. 
And if he must have a committee, it must be admit- 
ted by all impartial minds that generally no better 
one could be chosen than that the presiding elders 
now form. 

4. And, lastly, this office has depreciated because 
it is supposed the Church is now too much officered. 
It is now occasionally caricatured as the ^' fifth 



The Nature of the Presiding Eldership. 227 



wheel." In military life an extra wheel is always 
considered a necessity to a perfect armament, al- 
though it ■ has to be even hauled along. But we 
know that the figure is not taken from military life, 
although the Church, as a system of propagandism, 
resembles it more than it does domestic life. But 
the fifth wheel, when applied to this office, is as much 
without sense as when predicated of a wagon. It is 
admitted by all that the presiding eldership was once 
not only a useful but necessary part of our Church 
machinery. We have always had it. When, then, 
did the four wheels evolve the fifth wheel ? It has 
not been done of late. No, rather, unless we are 
a false prophet, when you take away this wheel 
our machinery will lose the smoothness and even- 
ness of its running, and will soon drag in the dust. 
Have we now too many such officers ? Have they 
been increased too much proportionately? Compar- 
ing the present with the organization of the Church 
in 1784, and taking round numbers, and including 
both traveling and local preachers, we may state the 
following proportions : — 

Date. Bishops. P. E. Preachers. Members, 

1784 I 12 84 15,000 

1873 13 400 21,000 1.450,000 

At the organization of the Church, it will be seen, 
we had one bishop to twelve ciders, one presiding 
elder for every seven preachers, one preacher for 
about every one hundred and eighty members, and 



228 Methodism and American Centennial. 



one presiding elder for every one thousand two hun- 
dred and fifty members. As the case now stands, 
we have only one bishop to over thirty presiding 
elders ; one presiding elder to even,' fifty-tv\-o preach- 
ers, or, deducting the local preachers, one to every 
twenty-seven ; one preacher to ever}^ sixty-nine mem- 
bers, or, deducting the local preachers, one to every 
one hundred and thirty-two ; and one presiding eld- 
er to every three thousand six hundred and twenty- 
five members. And if we were to add Dr. Coke as 
a bishop to the first statement, and deduct the non- 
effective bishops from the second, the proportion will 
be greatly changed in favor of our conclusion. And 
it will be seen, as it respects these officers, that the 
Church has very greatly fallen behind in the propor- 
tionate increase of them. This argument is, of 
course, based upon the Church as a whole, and not 
upon any locality. There may possibly be places 
where these officers are too few or too many. 
There may be places, also, where the districts are 
too large or too small ; and at such places the 
remedy is at hand without legislation or the abo- 
lition of the office. An increase of the number of 
the bishops could not relieve us of the necessity of 
this office — not unless we would make them about as 
numerous as are now the presiding elders. For each 
presiding elder to properly station his own preachers 
would be as much responsibility as he would be will- 
ing to assume. And such a plan could hardly decrease 



The Nature of the Presiding Eldership. 229 

the number of Church officers or prove a financial 
saving. Neither can we safely adopt a Wesleyan 
chairmanship of districts. Our episcopacy is such an 
important factor in our system as to forbid even the 
analogy, and much more so the practice. Our econ- 
omy is a complete and effective system of supervision, 
from the general down to the particular, from the 
bishop to the class leader. To take out of this har- 
monious system the presiding eldership would leave 
too long a hiatus between the pastor and the bishop. 
The loss of this important supervisory power, which 
tends so much to unify the system, would render it 
quite prone to disintegration and ruin. As it seems 
to us, what is most needed now is a correct under- 
standing of the nature and relations of this office to 
the Church, and then all will properly appreciate, 
support, and maintain it. Other Churches are ad- 
miring our complete system of superintendence, and, 
indeed, are seriously talking of adopting a similar 
method. Let us not throw aside as worthless so im- 
portant a part of our machinery, but, with the power 
of God, let us run it all to its fullest capacity. 



230 Methodism and American Centennial. 



CHAPTER IX. 



Choosing or Appointing Pastors— Ministerial Term in Cities, 
~7VERY true Christian has been called and con- 



verted by the Holy Spirit. This call and con- 
version entitle him to all the rights and privileges of 
a lay member in the Church of Christ. But, in addi- 
tion to the above call and conversion, the lay mem- 
ber who is to become a minister of the Gospel re- 
ceives another and special call (for the two are gen- 
erally separate as to time) and endowment, for the 
exercise of distinct functions and higher privileges. 
Now, while there are important and glorious senses 
in which the laity, thus called and converted, and the 
ministry, specifically called and endowed, are all 
brethren, a holy priesthood, yet in other senses they 
are as distinct as the leader and the led, the teacher 
and the taught, the shepherd and the sheep. And 
he who asserts their absolute equality of right and 
privilege not only contradicts all analogy, but denies 
God's order and the teaching of the Christian Church. 
As to the minister's call, all the laity can do is either 
to ratify and confirm it, or withhold their concur- 
rence. His right and duty to preach the Gospel and 
to administer the sacraments to the laity are prima- 
rily abo\'e and be\'ond the votes or parchment of the 




CJioosiiig or Appointing Pastors. 



231 



Church. But the course of the Church in seconding 
this authority in her usual formal manner, doubtless, 
is wise and prudent. 

But aside from these things as to the relative 
rights of the ministiy and the laity in local Churches, 
very little that is satisfactory to the inquiring mind 
which seeks nothing but the simple truth can be 
derived from the teachings of Christ and his apostles. 
And this is just as any thoughtful person would ex- 
pect to find it. The Church was then but in its 
formative period. The labors of the apostles were 
chiefly missionary labors. They went from place to 
place, not generally from the call of the laity or from 
their own choice, but because their Master had said, 
Go." How futile, then, must it be to say, as to the 
matter of choosing or appointing pastors to the local 
Churches, that this or that plan was the invariable 
practice of the apostolic Church. But if from their 
example any preference is to be inferred, we believe 
the appointing method has it. Jesus se7tt abroad the 
seventy and the twelve. When the Apostle Peter 
stood up to preach in Jerusalem, it was not because 
the people had cJiosen him, or because he preferred 
to preach there, but because the Master had appoint- 
ed him to that place. The Apostle Paul appointed 
Timothy to take charge of the Church at Thessa- 
lonica. And, excepting two or three instances, the 
persons so appointed went to their charges unasked 
for by the people, and usually without their own 



22,2 Methodism and American Cextennial. 

preference, but by the direction of Him who said, Go 
preach my Gospel to every creature. And when 
they chanced to make a choice of their field of 
labor, as in the case of Peter, that choice was — at 
least in his case — denied by a direct revelation from 
heaven. 

But we hold that, after all that can be inferred, it 
is still vague, and the plan of supplying pulpits must 
be left to be decided by the wisdom of the Churches 
according to the development of the Church, the 
manners and customs of the people, and the density 
of the population. In foreign missionary fields it 
seems proper not to have any definite limit as to 
time in a ministerial charge. On frontier territory 
the itinerancy is the acknowledged grandest system 
for extending the boundaries of Christ's kingdom 
and planting the standard of the cross. In large 
cities and in thickly settled rural districts the reasons 
for this system do not appear to some so cogent and 
clear. Yet, without disparaging others, we may ask, 
taking into account the whole field, city and coun- 
try, at home and abroad, if by the system of appoint- 
ing pastors the pulpits of the ^Methodist Episcopal 
Church and others of like polity are not more regu- 
larly supplied than others, and their labors as effi- 
ciently performed, and the relations between pastor 
and people as harmonious, as where the laity make 
choice of the pastor, and the pastor selects his 
charge ? 



Choosing or Appointing Pastors. 233 



The itinerant plan seems best for the congrega- 
tion. It is acknowledged to be one of the most 
powerful agencies in securing the unequaled prosper- 
ity of the Methodist Episcopal Church during the 
past century. It supplies the natural and lawful 
demand for novelty. The fundamental doctrines of 
repentance, faith, justification, the witness of the 
Spirit, are thus presented from different stand-points, 
and illustrated and enforced in different ways, which 
will give them a fresh and vigorous hold upon the 
mind and heart. Thus these soul-saving truths are 
frequently kept before the people, yet so as not to 
become tame, monotonous, and powerless. There 
are few men who cannot present all they know of 
these doctrines in one or two years ; hence after this 
they must wander off into other fields, foraging for 
doubtful provender for their congregations. They 
may furnish truth that will instruct the mind, but 
will only, like a tangent, touch the heart. But those 
cardinal doctrines, like so many radii or focal lines, 
strike for the center. There they will collect, melt, 
burn, and purify the soul. There is only now and 
then a minister who is able for a life-time, or for any 
considerable portion of it, to interest and build up 
a congregation. Beecher, Spurgeon, and Newman 
Hall are men who have done so. But it can hardly be 
doubted that if they had divided their labors among 
different congregations, instead of each confining 
himself to one, and scattered their influence and 



234 Methodism and American Centennial. 

power more profusely, the Congregational, Baptist, 
and the Presbyterian Churches would have had, as 
the result of their labors, a larger aggregate member- 
ship to-day. And the greatest and best results, not 
personal preferment , should be the highest aim of the 
Christian toiler. 

Again, this plan regularly and constantly supplies 
all the churches. It is a fact very much deplored, 
and which seems to have been but recently discov- 
ered, that about one fourth of all the charges in the 
Baptist, Presbyterian, and Congregational Churches 
are either vacant or filled by supplies. That here is 
a consequent weakness and loss needs no argument 
to make it evident to thoughtful persons. 

But we believe, further, that the itinerant plan is 
adapted to the development of a more successful 
ministry. By his experience and observation among 
different congregations and communities the pastor's 
knowledge of human nature, its weaknesses and 
wants, is greatly augmented, and so far as this is 
valuable it will make him the more successful. It 
furnishes him with ampler opportunity for correcting 
his errors and improving his life. The fact of his go- 
ing to a new charge has something of a warning and 
a stimulus in it. It cautions him to avoid any mis- 
takes and wrongs committed in the former charge. 
It urges him to more faithfully cultivate this new 
field that it may bring forth a more bountiful har- 
vest. It furnishes him time for more careful and 



Choosing or Appointing Pastors. 235 

revised study, that he may the more clearly and forci- 
bly present the great and weighty truths of the Gos- 
pel. What is hurriedly done is seldom well done. 
True, some men have minds like a sealed fountain, 
that needs only to be touched to send forth its heal- 
ing waters. But most are like the flowing stream ; 
if it would become of service it must be carefully 
turned aside, and trailed along the new channel, until 
at last it moves the ponderous machinery. Most 
minds are cyclopedic ; and few are original thinkers. 
The few are inventors, and the masses at best are 
only sub-patentees. Of course, these remarks are 
not supported by a minister who has a chronic affec- 
tion for laziness. He will do but little good any- 
where ; and if Providence allowed him to succeed it 
would wrong the industrious man. But to the live, 
active minister — one who does not live in the past, 
but in the present — one who is not satisfied merely 
with general truth, but aims to be timely and practi- 
cal in his remarks — to such a one these statements, 
we think, are not only pertinent but potential. A 
man may be president of a college a life-time, and 
still be successful, but only so because he has a fre- 
quent change of students. Without the inspiration 
arising from this change his eloquence and power 
would become as monotonous as the thunder of 
Niagara. John Wesley said, in his usual laconic 
style, that if he were to preach to one congregation 
for two or three years he would preach them stone 



236 Methodism and American Centennial. 

dead. He recognized the beneficial effects upon 
both pastor and people of frequent changes. 

And now is it not best that these changes should 
take place by uniform limitation of law? We hold 
that the greatest aggregate good requires that they 
should thus take place. While some men may be 
useful in a charge longer than three years, yet many 
in other charges would not be useful that long. 
Thus some charges may suffer for the want of a 
change, and others may suffer by the change. But 
a man who is successful in one place may be as suc- 
cessful in another place ; and, more, he may be very 
much needed in some place to repair the breaches in 
the walls of Zion, and infuse life, health, and growth 
into a weakened and desponding membership. And 
the man who has failed in one place, perhaps because 
of circumstances beyond his control, may be eminent- 
ly successful elsewhere. But in a settled pastorate 
how can these suffering charges and suffering pastors 
be relieved ? Is the weak and suffering simply to 
exchange with the weak and suffering ? Will a sick 
man cure a sick man ? If the people are to choose 
their pastors and retain them as long as they choose, 
if they are wise will not they hold on to a successful 
pastor? And if he be a pastor who will not run 
merely for the loaves and fishes, but whose soul's de- 
sire is to see the cause of God prosper, will he not 
remain where he is? Hence we believe that by a 
system of settled pastorates there is not that efficient 



Choosing or Appointing Pastors. 237 



relief to feeble, suffering charges ; there is not as great 
general success attending the whole work as by the 
regular itinerant system. The maximum limit as to 
the time of general usefulness in a charge is now 
placed at three years, and this limit may be changed 
at any time according to the wisdom of the Church. 
Now, the regular itinerant system is that whereby a 
pastor is appointed to a charge year by year, and 
whose official time in that charge is limited by 
Church law. This does not debar the laity from the 
privilege of expressing their wish or preference as 
to who shall serve them, or how long he shall re- 
main, yet so as not to retain him longer than three 
years. The pastor has the same right. And this 
plan is peculiar to Methodism. It has always been 
an itinerancy, regulated and limited by law, and not 
by the confusing dictations of pastor and people. 
In America the first conferences ordered that some 
should exchange appointments every three, four, or 
six months, and then that others should change once 
a year, and afterward it was changed to two years ; 
but it is now altered to three years, which corre- 
sponds to the arrangement in English Methodism. 

It never has been questioned that this is the su- 
perior system in disseminating the Gospel in rural 
districts, and in scattering the precious seed through- 
out the western wilds. But some have doubted 
whether this is the best system for our large cities. 
It is said the time is too short for the pastor to be- 



238 Methodism and American Centennial. 

come acquainted and known in influential circles. 
A degree of such acquaintance seems needful for 
success ; but those who are best known are not al- 
ways the most successful. A prophet is not without 
honor save in his own country, where he is best 
known. It is also said that their names are seldom 
found on committees, or on school boards, and so on. 
But it remains to be proved that such positions 
would make them more successful in leading sinners 
to Christ. We cannot but believe that the more a 
clergyman avoids side issues and callings, and the 
more directly he throws his energies into his one 
great mission, the more successful he will be. 

And, last, by this plan every worthy and efficient 
minister is constantly employed. No time is hereby 
lost in searching for a field of toil or in waiting for 
an acceptable call. Every charge has a regular pas- 
tor, and every regular pastor a charge. Thus the 
whole field is constantly cultivated ; thus, also, the 
whole force is constantly w^orked. And hence it is 
no wonder that the Methodist field has yielded the 
most bountiful harvest ; and these great advantages 
and beneficial results are observed by others. Hence 
their more frequent change of pastor than formerly. 
So that the changes of pastors in the aggregate are 
as frequent as by the itinerant plan. Hence we 
accept the idea as divinely inspired. We are glad 
that it is securely imbedded in the constitution of 
the Church, and he who touches it touches a vital 



Choosing or Appointing Pastors. 239 



organ. This plan makes truly a Church on wheels. 
It rolls grandly through the cities and country, free- 
ly throwing out light and beauty to all around. It 
is the ark of the Lord upon a new-made cart, which 
when the frontiersman, looking up from his toil, be- 
holds, he rejoices at its coming. 

A deep lament has been expressed lately about 
the lack of sufficient success of the various Churches 
in our larger cities. Other Churches than our own 
are talking over their seeming failure to attract and 
save the masses as in former years. This severe self- 
criticism will certainly be followed with good results. 
But so far it is chiefly a lament of the ministry. We 
wish the feeling might be contagious among the 
entire lay membership as well. This unity of heart- 
searching would doubtless lead to that unity of Chris- 
tian effort in all proper religious appliances which is 
so necessary to success. Without this, even with 
all other things, new and old, we must measurably 
fail. With this, crowned with the blessing of God, 
as it surely would be, no matter under what peculiar 
form of government we may labor, we may reason- 
ably expect to have heart-cheering prosperity. We 
are not disposed to think the cause of meager suc- 
cess is so much outward as inward. A drunken man 
is very likely to blame his old boots or the uneven- 
ness of the pavement for his unsteady walk. We 
are inclined to think that the lack of proportionate 
progress is not to be so much attributed to the 



240 Methodism and American Centennial, 

machinery, or a supposed necessary change in the ma- 
chinery, as to the power appHed. How ready human 
nature ever is to fly to the material and external for 
excuses, rather than admit that the fault lies nearer 
home. 

It has been said that chief among the causes of 
inadequate success in cities is the itinerant system, 
which limits the ministerial term to three years. 
This term is, by the law of the Church, the same for 
city and country. It is now claimed that exceptions 
should be made to this law in favor of the cities, for 
the following reasons : — 

I. It is thought that in so short a time the minis- 
ter cannot so attract public notice as to impress the 
popular mind. That depends, as we think, very 
much upon his previous reputation elsewhere. Sup- 
pose that Summerfield were now living, and it were 
announced through the religious and secular press 
that he had been appointed to one of our city 
churches, or that one of our popular bishops should 
now be so appointed, how long would it take either 
of them to attract and impress the popular mind ? 
Thus it is seen that much depends upon previous 
reputation, and not upon such reputation secured 
by a previous long pastorate elsewhere. The per- 
sons referred to secured their fame rather by the 
itinerancy. But, after all, is it not rather the excep- 
tion than the rule that those ministers are most suc- 
cessful who are most generally and personally known 



Ministerial Term in Cities. 241 

in the city? Are not many among the failures 
such as are too well known? I mean nothing 
against their moral character. And if there be in 
this any supposed reflection upon the ministerial 
office, we are reminded that our Lord and Master, 
that great Itinerant, accomplished the least good 
among the residents of his native town, to whom he 
was best known. Evidently there is a perpetual, if 
not universal, application of that saying, " A proph- 
et is not without honor, save in his own country." 

How many of the eminent ministers of Europe 
and America are now laboring in the cities of their 
birth and childhood? Not Spurgeon, nor Newman 
Hall, nor Punshon, nor Hepworth, nor Adams, nor 
Tyng, nor Talmage. At most, then, the longest and 
best acquaintance is not absolutely necessary to suc- 
cess. And, further, we are not convinced that it 
adds much to a minister's efficiency to get before the 
public by being placed upon committees and school 
boards. Our observation, not experience, teaches 
us that it more or less consumes his precious time, 
and occasionally involves him in local trouble by 
being a party to certain transactions, and certainly 
diverts his mind, more or less, from his one great 
calling, the salvation of the soul. 

2. Again, it is supposed that three years is not 

sufficient time for a minister to become personally 

acquainted with a large membership, such as is often 

found in our city Churches. Of course, it is implied 
]6 



242 Methodism and American Centennial. 

that this general personal acquaintance is necessary to 
success. Neither Spurgeon nor Adams are generally 
pastors. They are, perhaps, not personally acquaint- 
ed with one fifth of their members, and yet their 
success is appealed to as a reason why we should 
extend the ministerial term, or rather, leave it un- 
limited in the cities. But it may be said they have 
sub-pastors. So have Methodist preachers sub- 
pastors — the class leaders. And if only one of 
these would wholly give his time to this pastoral 
work, and thus greatly assist the minister in his suc- 
cess, it would be highly proper and useful to duly 
compensate him. This could be done without 
change of law or the infraction of the itinerancy, 
and yet accomplish all that is accomplished by 
other Churches. Besides this, in the cities a 
minister can in one day visit at least five times as 
many members as a pastor on a circuit in the same 
time, and yet no extension of time is asked for him. 
And our city charges will not average five times the 
membership of the circuits. If the city pastor leaves 
his successor, as he is required to do, a registered 
account of the residences of his members, he may thus 
greatly facilitate the labor of his successor. 

3. Again, what if some eminent ministers in our 
cities have in a long pastorate gathered in a large 
membership ? We doubt not that many an obscure 
itinerant, who has spent the most of his ministerial 
life on unpromising circuits, has taken more people 



Ministerial Term in Cities. 



243 



into the Church than any of our metropoHtan star " 
preachers. And are not the souls of the people in 
the country as valuable as those in the city? For 
one, we believe if the eminent men before referred 
to had devoted their labors among different sections 
and cities of our country, the Congregational, the 
Baptist, the Episcopal, and the Presbyterian Church- 
es would have had each a greater aggregate mem- 
bership to-day. Why should a few cities or churches 
monopolize the talent of the Church ? If a man is 
popular in one place there is no reason why he may 
not be equally or even more so in another. To 
accomplish the most good in a short time, let him 
distribute his labors in an apostolic manner among 
different communities — and no one of the apos- 
tles ever spent longer than three years in any 
one place, except, perhaps, John in his older years. 

4. Making an exception of the cities and the city 
charges would tend to a class in the Church. It 
would make a class of ministers. It would make a 
class of churches. It may be said we have this now 
in reality. Every one knows that wherever we 
come nearest to this in our practice we have a great 
troubler to the peace and harmony of the Church. 
It is largely held in check now by the fact that it is 
against the law of the Church. Once make it law- 
ful by special statute, and you open a real Pandora's 
box, out of which would spring a multitude of evils. 
There would be increased jealousies, strifes, clan- 



244 Methodism and American Centennial. 

nishness, enough of which, many know, we have al- 
ready in our city charges. 

5. To make an exception of the cities as to the 
term of ministerial service is wholly impracticable. 
So far as we have seen, no method of applying this 
exception is proposed. It is simply asked that the 
time in the cities be left indefinite. But still we 
should ask, if the cities are to be excepted, what 
cities? If it is not to be left to the option of all 
cities, then shall the size of a population determine 
whether the law applies ? If so, what shall be the 
requisite number of the population ? Then, might 
not a town or city falling a little under the required 
size need the indefinite term as much and perhaps 
more than another of a greater population ? Then, 
after all, what has the number of the population, 
abstractly considered, to do with the interests of the 
Church in that town or city? If only some Church- 
es in certain towns or cities are to be exempt from 
the three-year rule, then what Churches ? Shall we 
determine it by the number of members ? A charge 
with a few members might apparently need a minis- 
ter's services as long, if not longer, than a numer- 
ous one. Shall it be governed by the amount of 
salary paid its ministers? What has that, of itself, 
to do with the religious interests of a congregation? 

But we need go no further in the supposed appli- 
cation of this rule to discover the painful fact that 
to make an exception of some or all of our city 



Ministerial Term iji Cities. 



245 



Churches from the three-year rule, and allow them 
an indefinite pastorate as to time, would eventuate 
in breaking up the entire itinerant system. And is 
it not at least strange that some of our people and 
preachers, thinking them no longer of use, are will- 
ing to give up to other denominations our most suc- 
cessful weapons of warfare ? And, worse still, that 
we are greedy to take up the useless weapons which 
they have thrown down. We have given them our 
protracted meetings, our class meetings, our extem- 
pore preaching, and they are now talking of taking 
our itinerancy. They have already been discussing 
a uniform limited term of ministerial service in a 
charge, and we are beginning to talk of making it 
indefinite. They have long felt keenly the fact that 
by their system about one fourth of all the charges 
are without regular pastors, and also that about one 
fourth of their regular pastors are without charges. 
They begin to admire our regular system of supplies. 
Thus it is seen that the whole available force is con- 
stantly employed, and the whole field constantly 
tilled, and hence, we repeat it, it is no wonder that 
the Methodist field has yielded the most bountiful 
harvest. And while they may wisely adopt our meas- 
ures, let us not foolishly throw them away. No great 
system can be expected to work so perfectly as that 
there shall be every-where the absence of all fric- 
tion. The greatest aggregate good should be the 
object constantly aimed at. 



246 Methodism and American Centennial. 

And besides all this, the Church in its history 
once thought it best for the city charges that they 
have a shorter pastorate than the circuits. Indeed, 
we are not sure but that such a case could be made 
out now with more reason than the opposite. The 
first Annual Conference in America, in 1773, ordered 
that the preacher in New York and the one in Phil- 
adelphia should exchange every quarter. The next 
Conference ordered that they should exchange every 
six months. Thus they thought a shorter term best 
for the cities. But seeing, no doubt, a necessity for 
a uniform system of law as to appointments, ever 
after, so far as we know, they made no exemptions 
from the rule of the Church. The truth is, as we 
see it, there can be no true itinerancy without a uni- 
form law as to the method and time of appointments. 
Those Churches that have adopted the plan of an 
indefinite term (as the Methodist Episcopal Church, 
South, and the Methodist Protestant Church) cer- 
tainly do not show superior results either in the city 
or in the country. The true itinerant system can 
be the soonest and easiest adjusted to m.eet any sud- 
den and peculiar emergency. The power to transfer 
is so ample that if the right man for the right 
place is found anywhere in the Church, in the home 
or foreign field, he can be brought to the aid of the 
desired point in the briefest possible time. This 
system, then, has advantages over any other. Let 
us preserve it in its integrity. 



Powers of the Laity, 



247 



CHAPTER X. 
Powers of the Laity: Eeception and Expulsion of Members. 

Reception of Members. 

IT is a matter of the first importance to the purity 
and prosperity of the Church that its door of en- 
trance should be sacredly guarded. This is regarded 
as a just principle among all secular organizations. 
Some kind of trial, or probation, or examination into 
the fitness of persons to be admitted into the Church, 
is adopted by the ecclesiastical bodies generally. 
And this plan has existed in some form ever since 
the days of the apostles. But neither Christ, who 
could read the heart, nor the apostles, who were in- 
spired to discern the spirits, used or needed such 
previous trial. Hence they received their converts 
into full membership at once. " But when the 
Church was augmented by the accession to her pale of 
large numbers from heathenism, and when her puri- 
ty was no longer guarded by the presiding care of 
those apostles and others who possessed the power 
of discerning spirits, the custom of deferring the ad- 
mission of members was adopted, in order to obtain 
satisfactory evidence of their fitness to be enrolled in 
the rank of the disciples. The protracted inquiry into 



248 Methodism and American Centennial. 

the character and views of candidates for admission 
was therefore designed, if possible, to prevent the 
recurrence of apostasies which had disturbed the 
peace and prosperity of the Church." — M'Clintock 
AND Strong, Art., Catechumens. " But in the early 
Church during the persecutions it was dangerous to 
at once admit professed converts, who might be 
spies, into the assemblies of the faithful. . . . The 
catechumens were probationers in the Church, not 
full members ; and this novitiate was designed, first, 
to keep unworthy persons out of the Church, and, 
secondly, to train new converts in Christian doctrine 
and morals." — M'CLINTOCK AND STRONG, Art., Ar- 
cani Disciplina. 

But who had the authority to receive the name of 
a person as a member or catechumen ? Originally 
it must have been the pastor, and him only. Christ 
received his disciples without the vote or recom- 
mendation of any one. In the first reception of 
members by the apostles there is no instance in 
which any church action was taken. And this must, 
of necessity, have been the case. As the labors of 
the apostles were chiefly missionary labors, when 
their first converts gathered about them there were 
none to recommend them or vote for their recep- 
tion. Were the three thousand voted in on the day 
of Pentecost? Who voted for Cornelius and all his 
kinsmen ? Who voted for Lydia and her household, 
or the jailer and his family? That the laity took 



Powers of the Laity. 



249 



part in the various church actions after they were in 
the Church must be admitted, but that any church 
action was taken in their first reception is denied. 

Hence it was not only lawful but expedient for 
the successors of the apostles, who were not blessed 
with supernatural gifts or prerogatives, to prevent 
improper persons from entering the societies, to 
adopt the catechumenate, or probationary system. 
The time spent in this probation was not, in the 
early history of the Church, the same in all the 
Churches. The Apostolic Constitutions — not, how- 
ever, composed by the apostles, as the title would 
indicate — made the term three years. One council 
in the sixth century made it two years; One in the 
fifth made it eight months, some forty days, and 
others as short as seven days. In the British Wes- 
leyan Church it is three months. In the Methodist 
Episcopal Church in 1784 it was three months, but in 
1789 it was extended to six months, and so remains 
to this time. Such persons may be probationers a 
longer time, but not less. But let that period be 
long or short, six months or one day, and- let it be 
termed catechumenate, probation, or session, the 
thing itself is recognized by nearly all Churches. 

As early as the first or second century we find the 
name of catechist and catechumen. At first it was 
the office of the bishop to prepare the catechumens 
for baptism, as well as to admit them into the 
Church by that sacrament. But in course of time it 



250 Methodism and American Centennial. 

became impossible for the bishops to devote the req- 
uisite attention to this part of their work, and con- 
sequently they transferred it to such presbyters and 
deacons as they deemed competent to the undertak- 
ing." — M'Clintock and Strong, Art., Catechist. 
Thus it has always been the order of the Church 
that the pastor receives the names of all applicants 
for memberships. 

This is the order of the Methodist Episcopal 
Church. A leader may receive the names of per- 
sons on trial, but they must be approved as such by 
the pastor. Baker on the Discipline," p. 29.) This 
is, no doubt, intended to meet such conditions as the 
absence of the pastor, or where they may have no 
pastor at present. But what power have the laity 
in the reception of members on probation, and into 
full membership in the Methodist Episcopal Church? 
Now, the truth is, that the laity in the Methodist 
Episcopal Church have nearly all the power of de- 
termining the character of the Church. The law of 
the Church is, that no one is to be received, on trial 
even, unless he is well recommended by one well 
known, or has met twice or thrice in class. 

The first is the rule, but the second will answer as 
a substitute. The question is here simply what is 
the law of the Church, not what may be its practice. 
We come now to the reception of persons into full 
membership. 

In the Discipline we read : " Let no one be 



Powei's of the Laity. 



251 



received into the Church [from probation,] until such 
person has been at least six months on trial, and has 
been recommended by the leaders and stewards' 
meeting, or, where no such meeting is held, by the 
leader." The recommendation of the leaders and 
stewards' meeting is the law and the rule, and that 
of the leader is the exception, and will answer. 
Now, the Discipline does not state, neither is it ma- 
terial, how that recommendation shall be given, 
either by ballot, voice, show of hands, or rising, or 
by general consent, so that it is given. Now a large 
majority of these leaders and stewards are lay mem- 
bers, and unless they recommend the probationer 
the preacher dare not receive him. 

But, notwithstanding this recommendation by this 
body of laymen, the minister shall publicly examine 
him, in the presence of the whole Church, as to the 
correctness of his faith, and willingness to observe 
and keep the rules of the Church. The preacher 
asks the whole Church who have listened to the ex- 
amination, Have any of you reason to allege why 
these persons should not be received into full mem- 
bership in the Church?" The whole Church is to 
be satisfied as well as the minister. Any one may 
object, and thus prohibit the minister from receiving 
any one of them into the Church, simply because 
they are all to be brothers. So, for the same reason, 
no man should come into the Church simply upon a 
majority vote, but by the consent of all, as he does 



252 Methodism and American Centennial. 



in the Methodist Episcopal Church. Here is a can- 
didate for membership in a Church. He makes his 
profession of faith. The vote of the Church on his 
reception is taken. Suppose two thirds should vote 
for him, and one third against him. He is now a 
member of a Church, of which one third of its mem- 
bers are his enemies to begin with. Yet he is a 
member, and is so by the law of that Church. But 
it may be said that this seldom or never occurs. 
But it is the LAW itself, and what can occur accord- 
ing to the law, of which we speak. And if this diffi- 
culty is avoided in practice, it is not because the law 
does not open the way to the difficulty, but because 
of the general consent of the membership. But this 
candidate cannot be at peace, knowing that he en- 
tered the Church in the face of the protest of one 
third of its members. But suppose that they should 
all have grace enough to forgive each other, and love 
as brethren, would it not have been better to have 
had that adjustment before he became a member? 
If the general consent to his membership must be 
obtained before there can be peace and prosperity, 
would it not be best to obtain that general consent 
before he becomes a member? We think so. And 
this is the plan of the Methodist Episcopal Church. 
Hence, Membership in a Christian Church should 
never depend upon the result of a vote : and yet if 
any member of the Church is not satisfied with the 
evidence presented of the moral and Christian char- 



Powers of the Laity. 



253 



acter of the candidate, he should have an opportu- 
nity to make objection to his reception." — Baker on 
the Discipline, p. 24. This the DiscipHne gives. In 
no case," says the same author, should the recep- 
tion of a person be a matter of public debate before 
the Church. When it is known that objections ex- 
ist, the reception of the person should be post- 
poned, and private measures adopted which will se- 
cure the purity and peace of the Church." This is 
the language of wisdom. Hence said Dr. Bond : 
Our members do not come in by vote, (of the whole 
Church,) but by the unanimous consent of all the laity!' 
And no man should enter any Church as a full mem- 
ber upon any other conditions. If he does, there is 
a prolific cause of trouble both to himself and in the 
Society. And if the general consent is obtained, 
then no vote is needed. Thus we see that in the 
Methodist Episcopal Church the consent of all the 
laity is required in the reception of members. We 
see, also, that at the very foundation of the Church 
— the receiving of members — the laity hold the bal- 
ance of power, and the minister is only their servant, 
for he must receive such, and only such, as they are 
willing should be received. 

Trial and Expulsion of Members. 

The door of exit from the Church should be as 
sacredly guarded as the door of entrance. The 
Church is a voluntary organization, and no person 



254 Methodism and American Centennial. 

can be compelled to remain in it longer than he 
chooses. But it remains for the religious society to 
determine whether he has left honorably or dishon- 
orably, whether he is worthy of censure or commen- 
dation. But pruning as well as grafting is necessary 
for the production of good fruit. Our Saviour did 
not contradict himself when he said, Let the 
wheat and tares grow together until the harvest 
and then (in Matthew xviii) he tells us of the steps 
that must be taken toward our offending brother, 
and that then, if not reformed, he should " be as a 
heathen man and a publican." In the first case the 
wheat and the tares are to grow together in the 
world, in the same community, but not in the 
Church. Discipline should not be too rigid nor too 
lax. If too rigid, injury will be done to the individ- 
ual ; and if too lax, the Church will become corrupt. 
And the exercise of this discipline should be for one 
of two purposes : first, the reformation of the guilty ; 
and second, the preservation of the purity of the 
Church. Evidently, in all church trials, as well as in 
civil processes, the great object to be attained is 
justice. 

And first it is a part of the constitutional law of 
the Church that the General Conference, the legis- 
lative body, " shall not do away with the privilege 
of our ministers or preachers of trial by a committee, 
and of an appeal : neither shall they do away the 
privileges of our members of trial before the society 



Powers of the Laity. 



255 



or by a committee, and of an appeal." It is impar- 
tial in its operations, as well with the ministry as with 
the laity. In the interim of the General Conference 
the bishop, if accused of immorality, may be brought 
before a committee of elders, his peers in orders, 
which committee, if in this preliminary trial they 
find him guilty, may suspend him, subject to a hear- 
ing before the Triers of Appeal, and the ensuing 
General Conference, or a select committee, as they 
may desire. Similar to this is the trial of a regular 
minister, as well as a local preacher. He is brought 
before an investigating committee of his peers, and 
if found guilty he is suspended, and is held for trial 
by the Triers to the ensuing session of the body to 
which he is amenable. And from that body he has 
the right of appeal to the next higher court. This 
is in harmony with the proceedings of our civil and 
criminal courts. A man is arrested, a preliminary 
trial is held, he is bound over for a hearing at the 
court above, and the right of appeal is granted. 
Then how strict is the harmony existing between 
the mode of trial in the Methodist Episcopal Church 
and in our civil and criminal courts ! Thus the law 
of the Church secures to each of its accused mem- 
bers an impartial trial by and in the presence of his 
peers. 

Let us now see how this law is applied to the 
members of the Church. The first form of action is 
that of complaint, and the member must pay atten- 



256 Methodism and American Centennial. 

tion to complaints. He dare not neglect these even 
at his judgment and pleasure. Says Baker, (p. 95,) 

When public rumor accuses a member of having- 
committed a crime, prudential considerations would 
dictate that the pastor or a committee be appointed 
to visit the person so accused, and examine the 
foundation of the reports before any other action is 
taken. If the reports are evidently unfounded, the 
member is not mortified by the additional report 
that he has been arraigned before the Church." 
And again : " If the committee are painfully con- 
vinced that the reports are well founded, they are 
prepared to state such facts as are necessary for the 
forming of a correct and proper bill of charges." 
And again, (p. 96,) " To give no attention to any 
complaints except such as are presented in due form 
is to neglect the greatest number of those requiring 
the special investigation of the Church." The next 
step is to present a bill of charges, which is made 
from the complaint rendered. 

It is the usage and law of the Church that where 
a bill of charges, in due form, is presented, the pastor 
must take the steps necessary for a hearing, as the 
following from ''Baker on the Discipline," p. 115, 
will prove: ''There may be circumstances which 
would justify a preacher in refusing to entertain a 
bill of charges, even when signed by respectable 
members of the Church. In such cases the accusers 
may, if they deem it proper, complain of the preacher 



Powers of the Laity. 



257 



to his presiding elder, or to the Conference, for 
neglect of duty; and the presiding elder may re- 
move him from the charge, and the Conference try 
him for neglect of ministerial duty." 

As to modes of trial, there are, perhaps, at least 
three in practice. The first is that of the Roman 
Catholic Church, which is simply a priestly excom- 
munication without formal trial ; the second is the 
Congregational, that is, where the case is brought 
before the whole congregation of members ; the 
third is by a judical committee, either standing or 
special. It was Wesley's belief and practice that it 
chiefly pertained to the pastor to receive and exclude 
members. 

Until 1789 the American preachers, respecting the 
opinion and practice of Wesley in this respect, sim- 
ply read them in or out of the Society. From 1789 
to 1800 the pastor and the laity were considered co- 
ordinate in the responsibility of the verdict. In 
1796 Bishops Coke and Asbury, in their Notes on 
the Discipline," gave it as their opinion that the final 
judgment should be vested in the minister. Hence, 
according to this opinion, it was necessary that the 
pastor remain with the committee to take part in 
the findings of the court. Our fathers adminis- 
tered the Discipline on this principle up to the year 
1800. It was then provided that the Society, or a 
select committee, should pronounce an opinion upon 

the guilt or innocence of the accused ; and the 
17 



258 Methodism and American Centennial. 



action of the preacher was to be governed by this 
decision." 

According to this latter, and still prevalent view, 
the entire responsibility of the decision rests upon 
the committee. The preacher under no circum- 
stances should attempt to balance the evidence, 
weigh probabilities, determine the credibility of wit- 
nesses, or draw inferences from the facts proved, and 
thus determine disputed questions of fact, even at 
the request of parties. " No judicious administrator 
of the Discipline," says Bishop Morris, " will let the 
committee, or any other person, know his opinion of 
the case, either before the trial or during its progress, 
until the committee have made their decision and 
signed their names to it." — Baker on the Discipline ^ 
p. 108. See also Discipline. 

The offender may be tried before the Society or 
a committee." Either form the constitution of the 
Church declares legal and unalterable. As to the 
direction of Scripture, there is nothing definite upon 
the point. The phrase in Matthew, Tell it to the 
Church," has been variously interpreted. Calvin 
says on this expression, that " Christ directs him to 
be summoned before the tribunal of the Church, that 
is, the assembly of the elders." And while Barnes 
regards it as indicating that the offender should b^^ 
brought before the whole Church, yet he has th^ 
liberality to say, Whether it proves, however, that 
that is the mode [of trial] which is to be observed 



Powers of the Laity. 



259 



in all instances may admit of a doubt, as the exam- 
ple of the early Churches in a particular case does 
not prove that that mode has the force of a binding 
rule upon all." Respecting the incestuous person, 
spoken of in Corinthians, Calvin says, {Institutes, 
vol. ii, p. 413 :) For Paul not only employs verbal 
reproof against the Corinthian transgressor, but ex- 
cludes him from the Church." Hodge regards the 
Church as convened, not for the purpose of voting 
or acting in the premises, but as mere spectators." 
These we regard as correct and liberal views, and in- 
dicate no uniform practice in the Church. But that 
a man should be tried by and in the presence of his 
peers is regarded as correct and scriptural in princi- 
ple, and a trial by a committee or jury is equivalent 
to a trial by the people. 

Right of Appeal. 

In the Methodist Episcopal Church, as we have 
shown from the Discipline, the right of appeal is 
secured to all the laity and ministry by constitution- 
al provision. There are three parties, either of 
which may appeal from the decision of the commit- 
tee : 1. The defendant; 2. The plaintiff; 3. The 
president of the trial. No committee, as no jury in 
civil matters, has power to appeal. No matter what 
may be the verdict, either party has the right of ap- 
peal. Is not this republican and Christian ? But 
the minister has also the right to appeal the case. 



26o Methodism and American Centennial. 



This is a great principle. By it he may secure the 
certain punishment of the guilty, who otherwise, be- 
cause of peculiar circumstances, might go free ; or 
secure acquittal of the innocent, who, for similar rea- 
sons, might be unjustly punished. The appeal is 
taken to the next Quarterly Conference, a body of 
laymen, and an entirely new court, as the former 
committee must not be members of this body. Here, 
then, he has a new judge, the presiding elder, and a 
new jury. And if the appeal taken by the minister 
be admitted, the Quarterly Conference has ^'authori- 
ty to order a new trial," ab initio. And in all other 
cases of appeal it decides simply upon the evidence 
sent up from the court below. And a still greater 
liberty is allowed in cases of appeal. If either party 
has reasons to believe that he cannot get justice in 
his own Quarterly Conference, he can appeal to any 
other in the same district. And at least five sixths 
of this body have been directly elected by the votes 
of laymen. 

In appealing to the Quarterly Conference he has 
a new judge, the presiding elder being president of 
that body. He has also a new court, since the Dis- 
cipline expressly declares that the committee shall 
not be members of the Quarterly Conference. This 
is in some sense a higher court, yet so that he is 
yet tried by his peers, the laymen. The presiding 
elder, who presides, is supposed to be a man of su- 
perior intelligence, especially as to church economy. 



Powers of the Laity. 



The members of this court, also, are usually among 
the most pious and intelligent of the Church, and it 
is expressly required of a portion of them (the stew- 
ards) that they shall be persons of solid piety, who 
both know and love Methodist doctrine and disci- 
pline." It is, then, in these proper and important 
senses, a higher court. Here he will more likely 
receive exact justice than before the Church as a 
mass. 

We will now note some points of similarity be- 
tween the mode of trial in the Methodist Episcopal 
Church and in our civil courts ; and this we do to 
show the republican nature of its government, and 
how sacredly it guards the rights of its members. 

In some things the first trial of a member before 
a committee is similar to that before a justice of the 
peace. He, like the pastor, when complaint is made, 
gives his opinion whether there is any law, and if so 
under what one the offender should be arraigned. 
Like the pastor, he issues the warrant, which is 
but the notice to appear for trial, and the constable 
is but his agent in serving the notice, and what is 
done by his agent is as if done by himself. He, like 
the pastor, decides all questions of law. He, like the 
pastor, decides upon the competency of witnesses. 
He, like the pastor, may appeal to a higher court. 
There is one point of striking dissimilarity. In this 
primary court the justice in most cases is both judge 
and jury. He decides law questions and renders the 



262 Methodism and American Centennial. 



verdict. But, as we have shown, the pastor decides 
questions of law, but the committee alone is respon- 
sible for the verdict. Now, as this justice is the judge 
in this primary court, it is not true, as supposed by 
some, that the Methodist Episcopal preachers have 
power above all our judges. 

In the higher court, also, there are points of sim- 
ilarity. The judge, like the pastor, presides. The 
jury, like the committee, (the committee method 
prevails in all trials in the Methodist Episcopal 
Church,) renders the verdict. The judge, like the 
pastor, pronounces the sentence or acquittal. Thus 
in all cases, from bishops down to laymen, each is 
entitled to an impartial trial by his peers. 

None are to be expelled from the Church except 
they violate the letter or spirit of the word of God. 

There are six general laws under which a private 
member may be arraigned and expelled, and, w^hile 
having the form and verbiage of uninspired men, yet 
they are in strict accordance with the inspired word. 
The first is for Immoral Conduct," and before a 
member can be expelled under the law the crime 
must be shown to be such as is expressly forbid- 
den by the word of God." 

The second law refers to the " Neglect of the 
Means of Grace." No one doubts but that the 
Bible enjoins its own reading, prayer, public worship, 
and attention to the sacraments and social meetings 
of a religious kind. And before one is liable to 



Powers of the Laity. 



263 



expulsion under this law his neglect must be willful 
and persistent. 

The third law is against Imprudent Conduct." 
Under this are specified sinful tempers or words ; 
the buying, selling, or using intoxicating liquors as 
a beverage, . . . and disobedience to the order and 
Discipline of the Church." The first are certainly 
forbidden in the word of God. And, referring to 
Church officers and rules, Paul says, Obey them 
that have the rule over you." 

The fourth law is against Dissension." This 
forbids stirring up strife by inveighing against the 
doctrines and Discipline of the Church. It does not 
forbid, as we shall presently show, proper discussion 
or fair criticism, but ill-tempered and ill-directed 
speech and actions. Paul says, ^' I would that they 
were cut off that trouble you." 

The fifth refers to arbitration in case of disagree- 
ment in business, before appealing to the law. How 
much trouble and expense this would save if it were 
generally followed ! Does not the Bible forbid 
brother going to law with brother, and recommend 
a reference in its stead ? 

The sixth refers to " Insolvency." This is a law 
against all frauds, and particularly against dishon- 
est insolvencies," and is certainly most appropriate 
for these times. Certainly the word of God forbids 
us defrauding one another. 

Thus it is seen that these general laws, primarily 



264 Methodism and American Centennial. 

applicable to laymen, are all founded upon the law 
of God. As it respects the General Rules, found in 
the Discipline, it would be easy to prove what Wes- 
ley, their author, says of them : " All which we are 
taught of God to observe, even in his written word. 
. . . And all these we know his Spirit writes on tru- 
ly awakened hearts." 

The laws for the trial of preachers are the same 
in essence and form. The Discipline of the Church 
provides for the trial of a regular preacher. It has 
the following five laws for his trial: i.) Crimes ex- 
pressly forbidden in the word of God ; 2.) Improp- 
er tempers, words, or actions ; 3.) When he fails 
in business, or contracts debts which he is not able 
to pay ; 4.) When he holds and disseminates, pub- 
licly or privately, doctrines which are contrary 
to our Articles of Religion; 5.) When he becomes 
so unacceptable, inefficient, or secular as to be no 
longer useful in his work. The first prohibits im- 
morality ; the second, imprudence ; the third, dis- 
honesty ; the fourth, heresy ; the fifth, worldliness ; 
and the Conference is given power to retire any one 
when, from any mental or moral defects, he may not 
be able to discover that he is unacceptable and in- 
efficient. Now, does the word of God forbid immo- 
rality, imprudence, dishonesty, heresy, and worldli- 
ness ? If so, then the Methodist Episcopal Church 
does not expel her ministers for breaking simply the 
commandments of men, but the word of God. 



Powers of the Laity. 



265 



CHAPTER XI. 
Powers of the Laity: Lay Delegation, Kevenues. 

METHODISM allows and encourages proper 
freedom of speech in its ministers and mem- 
bers, but, as shown by Bangs, (vol. i, p. 209,) provision 
was made, in 1784, in cases of neglect of duties of any 
kind, imprudent conduct, indulging sinful tempers 
or words, disobedience to the order and Discipline 
of the Church, that first, private reproof" should be 
given by a leader or preacher, when if there be an 
acknowledgment of the fault, and proper humilia- 
tion, the person may remain on trial. On a second of- 
fense, a preacher may take one or two faithful friends. 
On a third failure, if the transgression be increased 
or continued, let it be brought before the Society 
or a select number ; if there be no sign of humilia- 
tion, and the Church is dishonored, the offender 
must be cut off." 

No one could find fault with such a proceeding. 
At the General Conference of 1792 the Discipline 
was revised, and the following explanation of what 
was meant by disobedience to the order and Dis- 
cipline of the Church was inserted :" " If a member 
of our Church shall be clearly convicted of endeav- 
oring to sow dissension in any of our Societies by 



266 Methodism and American Centennial. 

inveighing against either our doctrine or DiscipHne, 
such person so offending shall be first reproved by 
the senior minister or preacher of his circuit, and if 
he afterward persist in such pernicious practices he 
shall be expelled the Society." 

This, it will be seen, was the very same in intent 
and purpose as that adopted by the Conference of 
1784, eight years previously. The rule in the Dis- 
cipline, as it now stands, is the same, with some slight 
verbal alterations : " If a member of our Church shall 
be accused of endeavoring to sow dissension in 
any of our Societies by inveighing against either 
our doctrine or Discipline, the person so offending 
shall first be reproved by the preacher in charge, 
and if he persist in such pernicious practices he 
shall be brought to trial, and if found guilty 
expelled." 

Thus have we seen that from the very organiza- 
tion of the Church, in 1784, it was provided that 
members could be expelled for persistent indulgence 
in improper speech or actions, or willful and impeni- 
tent disobedience to the Discipline. Similar provis- 
ion was also made to meet the case of ministers 
erring in like manner. At that time no reform 
movement was mooted in the Church. Hence, 
such a law was not adopted, as some might think, 
to prevent proper and free discussion. 

But what is the meaning and design of the rule as 
applied to the laity? What does it prohibit? It 



Powers of the Laity. 



267 



reads : " If a member of our Church shall be accused 
of endeavoring to sow dissension in any of our Socie- 
ties." Does that mean discussion and investigation? 
It means to endeavor to create strife and schism in 
the local Societies. The object had in view by the 
offender of this rule is not good, but bad. 

The rule next shows how the offender is endeav- 
oring to obtain this bad object " by inveighing." 
Is it discussing or investigating in a proper way that 
the rule forbids ? If so, did they not use a strange 
word to tell us so ? " Inveigh " is a word which in 
every form has an intemperate meaning. Says 
Webster, To exclaim or rail against ; to utter cen- 
sorious and bitter language against; to express re-' 
proach." These the rule very properly forbids, as 
the Bible forbids them. 

But, further, the rule forbids " inveighing against 
either our doctrines or Discipline." This part of the 
rule is intended to prevent heresy and preserve 
unity of organization. And the whole rule is de- 
signed to keep the Church homogeneous in faith 
and practice. Without some such rule in every 
organization, religious or secular, it cannot be per- 
petuated. 

The law prohibits heresy and ecclesiastical trea- 
son, and this must not be an incidental or casual 
offense, but before the offender can be expelled he 
must persist in the bad practice. And by this law 
some intemperate antislavery men and radical re- 



268 Methodism and American Centennial. 

formers were expelled from the Church. And it is 
quite possible that in the heat and excitement of 
those days the law was wrested from its proper de- 
sign, and improperly applied. During our late un- 
happy war the National Government stopped more 
than a hundred presses and stilled more than a thou- 
sand tongues. And, doubtless, in some instances the 
laws against national treason were wrongly enforced. 
And yet, truly, it is no vain boasting that this is 
the land above all others of freedom of speech and 
of the press. So in no Church is more liberal dis- 
cussion allowed than in the Methodist Episcopal 
Church. Fair and full criticism of its doctrines, its 
Discipline, its government, its benevolences, its offi- 
cers, from the lowest to the highest, may be seen 
every-where in its widely-extended press. 

The truth is, it is one of the most liberal, and at 
the same time one of the most thoroughly evangel- 
ical. Churches in the world. It takes freedom in 
discussing error wherever found, and it allows equal 
freedom to others to discuss its errors. 

Lay Delegation. 

The plan allows of two lay delegates for each An- 
nual Conference, excepting such Conferences as have 
but one ministerial delegate, and they are to have 
one lay delegate. And these are to be elected by 
lay delegates sent up from the different charges, at 
an Electoral Conference, held at the time and place 



Powers of the Laity. 



269 



of the Annual Conference preceding the General 
Conference. 

Rev. Mr. Wheat, a Methodist (Protestant) dele- 
gate to the General Conference which approved the 
measure, (1872,) said before that body: "The point 
of difference between your and our body may be 
comprehended in the simple statement that it com- 
prises principles which you have already recognized 
in the admission of laymen to your 'ecclesiastical 
councils." And in the address of the commissioners, 
(from the same Church,) presented to the same Gen- 
eral Conference, they declare : You have admitted 
lay delegation into your General Conference." The 
introduction of the laity into the highest tribunal of 
your Church is now a fixed fact ; the principle is 
recognized, and the details connected with its appli- 
cation will, no doubt, sooner or later be adjusted to 
meet the demands of the Church." Again, says 
Rev. John Scott, D.D., a former editor of the 

Methodist Recorder:" "The right of the laity to 
representation has been recognized, and the indica- 
tions are favorable for their admission into all the 
councils of the Church at a not very distant day." 
And, further, he says that the General Conference 
" did recognize and assert the right of some one 
hundred and twenty-nine laymen to membership in 
that body on equal terms with the ministry. They 
were admitted, not as. ministers, nor as substitutes 
for ministers, but as laymen and as the representa- 



2/0 Methodism and American Centennial. 

tives or substitutes of laymen as a class." And be- 
cause they are elected in a certain way, first as 
electors by the Quarterly Conference, and then as 
delegates from the lay Electoral Conference, a few 
say it is not lay delegation. To this Dr. Scott very 
wisely replies that a person might as well contend 
that, because a man had lost his life by falling from 
a horse, he did not lose it at all, because he did 
not lose it in some other way — by hanging, for in- 
stance — as to contend that, because those laymen 
were not elected in a particular way to represent the 
laity, they do not represent them at all. Such 
fail to discriminate between a thing that is done and 
the manner in which it is done. " And in admit- 
ting them'" says the doctor, " their right as the rep- 
resentatives or substitutes of a class to be there, and 
to have a voice in the government of the Church, 
was conceded." Such a lay delegation would have 
been accepted by the Reformers of 1830. Their 
great champion, M'Caine, said : " Let the local 
ministiy and the laity be represented in the legisla- 
tive department of the Church. On the other points 
which we have mentioned above (the episcopacy, 
presiding eldership, and Annual Conference) we place 
comparatively no stress. We are not tenacious of 
them. We are willing, if it be thought best, to re- 
linquish any or all of them." 

Again, the commissioners which we have referred 
to, who came to the Methodist Episcopal General 



Powers of the Laity. 



271 



Conference of 1872, said in their written address:' 
" Had there been in the Methodist Episcopal Church 
at the time of the controversy the same spirit of 
compromise, the same disposition to allow free dis- 
cussion, and grant privileges to the laity, as there 
now is, it is quite safe to presume that no separate 
organization would have taken place ; that even such 
lay delegation as you have now accepted, whether 
fully satisfactory or not, would have been accepted 
at least as the forerunner of something more desira- 
ble, and results would have been different." And 
they further say : We believe that sooner or later 
you will so fully appreciate the wise counsels of the 
intelligent laymen of your Church as to desire their 
presence in your Annual as well as General Confer- 
ences and provide for their admission." Again : 
With the people fully represented in the councils 
of the Church there is no great danger of oppression 
from any source." Thus we have proved from these 
representative men that such a plan of lay delegation 
as was adopted by the Methodist Episcopal Church 
would have been accepted, by the Reformers. But 
some would strangely ask for such a representation 
in the Church as we have in the State. Is this de- 
sirable or practicable? Perhaps five sixths of our 
population are women and children, foreigners and 
Indians, who are subject to laws, but have no vote 
nor voice in their making. Besides this, the Church 
is designed to exist under all governments. Its gov- 



2/2 Methodism and American Centennial. 

ernment is, after all, sui generis. What is equal 
representation? It is an equal number of repre- 
sentatives for an equal number of constituents. 
And such a lay delegation no Church has. Select 
from the two classes, ministers and laymen, dele- 
gates on this plan, and it would virtually surrender 
the legislative, judicial, and executive departments 
• — the whole Church — into the hands of the laity. 
No great Church has such a system of delegation. 

Methodist Church polity has not been the growth 
of a day or week, but the gradual and providential de- 
velopment of years. Historically it is not discredit- 
able that the Church was not represented by the 
laity in its higher councils in its early years. The 
first preachers went forth like disciples, not at the 
call of the people, but to call the people. In their 
hundred-mile circuits they gathered here and there 
in the wilderness their little untrained flocks. The 
preacher was eveiy thing to them. They did not 
think of rigidly standing up for their rights. They 
did not ask for a representative other than their 
pastor. It was needful for the preachers to meet 
occasionally to consult and arrange their work. 
They met to make rules for themselves more than 
laws for the membership. For it will be remem- 
bered that the Wesleys had prepared rules b}' which 
the Societies were to be governed. And he who 
will take the time to look will find that the proceed- 
ings of the first Annual Conferences in America have 



Powers of the Laity. 



273 



little in them affecting or relating to the laity. The 
business appertained then, as now, in the Annual 
Conferences, almost wholly to the ministry. The 
people so understood it, and they understood it cor- 
rectly. Hence, when the preachers assembled in the 
General Conference of 1784, in the city of Baltimore, 
to organize the Methodist Episcopal Church of the 
United States, the laity did not wish to be repre- 
sented there. They did not make such a request. 
The preachers and people had been schooled in 
Wesleyan Methodism, which had never invited the 
co-operation of the laity in the higher councils of the 
Church. The people and the preachers were, in the 
main, satisfied with the Church, its rules and gov- 
ernment, as it had been handed down to them mold- 
ed and fashioned by the hands of the Wesleys and 
the Wesleyan preachers. Hence that General Con- 
ference made very few changes in the rules, and 
these only to make them apply to the United States, 
and made little or no change in the polity of the 
Church. And such an organization of the Church 
by the ministry gave general satisfaction throughout 
the membership. 

Then we ask. Is it just to censure those preachers 
for what they did ? Under the circumstances what 
body of men would have acted differently? Is there 
any tyranny attaching to their proceedings? Was 
there any design or intention to usurp authority? 

Unless for the suppression of crime will wise legis- 
18 



274 Methodism and American Centennial. 

lators enact laws unasked for or not desired by the 
people ? And instead of the ministry grinding and 
oppressing the membership by depriving them of 
their rights, it is a fact of history that they have led 
the way in securing those rights. The ministry 
were the first to agitate the subject of the rights of 
laymen to representation in the General Conference. 
They have led the reform from the beginning until 
now. And there has always been a greater ratio of 
the ministry in favor of lay delegation than the 
membership. The ministry in this respect have al- 
ways been in advance of the laity. Let it not be 
said, then, that it was because ''the ministry were 
afraid to trust the laity " that they have oppressed 
them and hindered the reform. Until recently a 
large majority of the membership did not wish to 
ask for it, and were unwilling to assume its responsi- 
bilities. And in the recent vote it was seen that 
over three fourths of the ministry were in favor of 
the measure, while not one half of the membership 
eligible to a vote even asked for the change. And 
while a few, both of the ministry and laity, during 
the years of discussion, opposed the principle because 
of a supposed sacred right of the clergy to govern 
the Church, the most rejected it because of the pre- 
sumed lack of expediency. 

But all the while there was a visible gradual de- 
velopment of a more liberal polity. The hand 
of progress never once moved backward on the 



Powers of the Laity. 



275 



Church's dial. If it be thought that the Church was 
slow in accomplishing the measure, let it be remem- 
bered that there were some very good reasons for it. 
And, first, it was discovered that without lay delega- 
tion the Church, in numbers and usefulness, was 
very rapidly outstripping every other religious body 
in the land that had or had not lay delegation. 
Hence why need they change ? And, second, those 
bodies which seceded from the mother Church be- 
cause of the lack of lay delegation in the Church, 
having incorporated it in their organization, did 
not make their expected or satisfactory advance- 
ment. Again, why adopt the measure ? But anoth- 
er reason why the measure was so long delayed was 
the frequent loss of so much influence to bring 
about the proposed change. When O'Kelly with- 
drew in 1792 the Church lost his personal influence 
as an eloquent and pious presiding elder, and al- 
though nearly all the ministers who withdrew with 
him returned, yet doubtless we lost many lay mem- 
bers who followed them and never returned. Again, 
in 1830 the Protestant Methodists seceded, and took 
out of the Church about eighty preachers and five 
thousand members. And this was a part of the very 
element needed in the Church to carry the lay dele- 
gation question. Again, in 1843 ^^e Wesleyans 
withdrew. They led off a large number of the min- 
istry and laity. And although the cause of this se- 
cession was not mainly the lack of lay delegation in 



276 Methodism and American Centennial. 

the Methodist Episcopal Church, but slavery, yet 
the influence taken away, like that of 1792, might 
all be reckoned on the affirmative of the question. 
Thus, with these frequent and large depletions of the 
very element needed to change the policy of the 
Church, and the comparative failure of those bodies 
that left and made it a prominent feature of their 
systems, it is no wonder that the measure has been 
so long delayed in the parent Church. Had these 
bodies remained faithful to the Church the question 
would, doubtless, have been carried years ago. And 
it cannot be shown that their influence separate 
from the Church aided as much in the consumma- 
tion of this plan as it would have done in connection 
with the Church. But we will not reflect upon the 
past. The Rubicon is crossed. The measure is 
adopted. Perhaps never in so large a body, civil or 
ecclesiastical, was there such a vital question brought 
to such a peaceful and harmonious close. And all 
the friends of lay delegation rejoice over what has 
been accomplished. 

The Privileges and Powers of the Laitv. 

Let the following facts be noted, and the privileges 
and powers of the laymen in the JMethodist Episco- 
pal Church will be found to be immense, and, in 
many instances, supreme. 

None are to be received even on trial without 
their recommendation and indorsement. 



Powers of the Laity. 



277 



None are to be received into full membership 
without the sanction of a leader, or a leaders and 
stewards' meeting, and after this the public consent 
of the entire membership, male and female. 

No one can be expelled from the Church except 
by a decision of a majority of the laymen before 
whom he is tried. 

An exhorter, before he can have authority to offi- 
ciate as such, must be recommended and licensed 
by his fellow-laymen ; and he cannot continue to 
hold that license without the annual indorsement of 
his brethren. 

And no one can receive license as a local preacher, 
or receive ordination as a local deacon or elder, or 
retain these prerogatives, except by the yearly con- 
currence of his lay brethren. 

No one can become a traveling or regular minis- 
ter in the Church without first securing the recom- 
mendation of the laymen. 

By reviewing these items it will be seen that the 
moral character of the membership and the ministry 
in its incipiency are under the control of the laity. 

But as it respects the collection and disbursement 
of the revenues of the Church, the same or similar 
privileges are enjoyed by the laity. All moneys 
paid for the erection of churches and parsonages, for 
the support of the ministry, and for the benevolent 
agencies of the Church, are voluntary. While each 
one on becoming a member of the Church volun- 



278 Methodism and American Centennial. 



tarily engages to " contribute of his earthly sub- 
stance, according to his ability, to the support of 
the Gospel and the various benevolent enterprises 
of the Church," yet no person or persons have the 
right to fix an absolute sum, saying how much he 
shall contribute. The pastor's financial support is 
simply the aggregation of the individual free-will 
offerings ; and when his salar)^ is fixed by the laity 
(as it is) he cannot collect it either by civil or eccle- 
siastical law. Legal taxation or assessments cannot 
be properly made, and when made are not collecta- 
ble by statute or Church law. We may voluntarily 
assume financial burdens, but they cannot be legally 
imposed. All the financial interests of the Church 
have for their basal idea the voluntary principle. 
Therefore, while the laity may withhold and thus 
oppress the ministry, yet they cannot oppress the 
laity by the collection of funds for the various 
moneyed enterprises of the Church. 

But in the disbursement of these moneys the laity 
have, in some instances, supreme authority, and in 
others have equal and co-ordinate authority v.'ith the 
ministry. In the building of churches and parson- 
ages they have the power of determining what kind 
of buildings they shall be, wood, brick, iron, mar- 
ble, or granite ; Avhether the church shall be cost- 
ly or cheap, v.'ith a spire or without one ; and they 
hold the property in trust, not for themselves — for 
it was not built for that purpose — but for the organ- 



Powers of the Laity. 



279 



ization to which they belong, and of which they are 
only a factor. And according to the report for 1875 
this gives the laity the disbursement and control of 
about EIGHTY-ONE MILLIONS of dollars' worth of 
church property. 

We next notice the Missionary Society of the 
Church. Its constitution and charter provide that 
" the management and disposition of the affairs and 
property of this society shall be vested in a board of 
managers, members of the society, consisting of thir- 
ty-two laymen and as many ministers." Any per- 
son, minister, or layman, becomes a member of the 
General Missionary Society by the payment of twen- 
ty dollars, and thus becomes eligible to election to 
the Board of Managers. Thus they are equal here 
to the ministry in the management and disbursement 
of about six hundred and fifty thousand dollars an- 
nually ; and we have no doubt that it will rapidly 
advance to a million. 

So the Church Extension Society has a Parent 
Board, composed of thirty-two laymen and thirty- 
two ministers, chosen by the General Conference, 
which is now composed of both ministerial and lay 
delegates. 

The same remarks are true of the Sunday-School, 
Tract, and Freedmen's Aid Societies. Now, then, 
the Discipline of the Church provides for committees 
of laymen to collect these funds, and, as we have 
seen above, the constitutions of these societies pro- 



28o Methodism and American Centennial. 

vide for an equal number of them in the management 
and disbursement of these funds, and not one dol- 
lar of these moneys is disbursed by the Annual Con- 
ferences. Hence, as we have shown, the laity by 
committees collect the money, and by an equal rep- 
resentation in the Board of Managers in all our 
societies, equally disburse the money. The only 
money disbursed by the Annual Conference is that 
for the superannuated ministers. This is not an 
organized society or board of the Church. If it were 
— and it would be if thought needful by the General 
Conference — it would undoubtedly be constituted on 
the same principle of equality as the above societies. 
Instead of this, each Annual Conference appoints 
a committee to disburse these funds and to read 
their report before the Conference, and any interest- 
ed person can come before that committee and make 
any statement he thinks proper. And as this money 
is to be dispensed to ministers, it would seem proper 
that the committee should be ministers. But in- 
stead of this, in deference to the truthfulness and 
financial ability of the laymen, the Annual Confer- 
ence appoints a committee of an equal number of 
ministers and laymen to wisely disburse this fund. 
Thus the powers of the laymen over the revenues 
of the Church are in all cases equal, and in many 
cases superior, to the powers of the ministry. 

Thus it will be seen that the laity determine the 
character of the Church. As in the State, so in the 



Powers of the Laity. 



281 



Church, the people — the laity — hold the balance of 
power. They decide who is fit to enter, and who is 
unfit to remain. O how great is this responsi- 
bility ! There is certainly nothing in all this inim- 
ical to free institutions. It is in harmony with the 
principle underlying our political fabric, which is that 
in this nation the people rule. 



282 Methodism and American Centennial. 



HE Jewish idea of human beneficence seems to 



have been restricted as to its objects ; and this 
Hmitation, for a time at least, was of divine warrant. 
The Httle good that was then in the world needed 
to be carefully preserved and protected. Too much 
diffusion might have proved its destruction ; too 
great an exposure at this, so early, a period, might 
have caused its premature death. The embryo needs 
its covering, and the kernel its shell, and the seed 
its sack, to protect the germinal life ; so the Gospel, 
as a germinal idea, existed for so long a time v/rapped 
up, secured by this apparent, not to say real, ex- 
clusiveness. And this appeared necessary, prelimi- 
nary, and preparatory, for a certain and future unfold- 
ing. The Gospel is that seed bursting its shell, 
shooting up its stalk and trunk, and extending far 
and wide its umbrageous branches, and in whose in- 
viting and refreshing shade the scattered tribes of 
earth may gather in sweetest fellowship. And in 
the watering, pruning, cultivating, of this gospel- 
tree, both reason and Scripture indicate that woman 
is to take an important part. 

It is neither best nor safe to wholly commit the 



CHAPTER Xn. 



Women's Work in the Ohnrcli. 




Women s Work in the C/uirch. 283 



literature of a nation to either sex ; neither one of 
which would keep it pure. Among the Greeks and 
Romans the literature was composed by men and 
for men, and the classical student well knows how 
difficult it is to recite Sophocles and Homer, and 
some parts of Livy, in a mixed class. Shakspeare 
w^as the master litterateur of the English race, yet he 
has many lines that could not with propriety be 
either read in families or recited in public. He, a 
man, wrote for men. Let women edit papers and 
publish books side by side with men, and let each 
know that what each publishes is to pass under the 
eyes of the other, and this method will tend to cor- 
rect and purify the literature of the world. And 
while we mean by this no reflection upon either the 
ability or purity of the publishing interests of the 
Church, yet that they may be even more efficient we 
would have our women connected with every de- 
partment thereof. As to the periodical, she will now 
and then, at long intervals, venture to send in a short 
communication, accompanied with a silent prayer 
that it may not go into the waste-basket. Of the 
Church's hundreds and thousands of tracts intended 
for home and foreign missionary distribution, few or 
none of them are written by women. And if we in- 
tend to reach the Vv^omen in heathen lands largely 
through the agency of women there is a change 
needed here. Let these tracts go into their hands 
bearing the imprint of sisters; telling the story of 



284 Methodism and American Centennial. 

such as have been rescued, elevated, and sanctified 
through the Gospel of Christ. Such a course would 
inspire hope like this : " If that Gospel will do so 
much for woman in America it may do something 
for women in India." There is abundance of talent 
in the Church, and already there is the beginning 
of this desired change. 

The secular, as well as the religious, teaching of 
the age is rapidly passing into the hands of woman. 
Three fourths of all our day and Sabbath-school 
teachers are women. A large share of the contribu- 
tions to our Sunday-school papers is from women. 
Nearly all of our recent Sunday-school books are from 
their pens. This we cannot regard as an accident, but 
as a providential development, which carries with it 
the pronounced verdict that woman is the best in- 
structor of the youth ; and we apprehend that when 
once freed from the fetters of false public opinion 
she will arise and show herself the equal of her 
brother in the instruction of the old ; for rest assured 
that, argue against it as we will, and deplore it as we 
may, half smile and half scorn at it perchance, yet it 
is manifest destiny that soon the motto of Oregon 
will be her motto. Alts volat propriis — She flies 
with her own wings." And why not ? Why may 
she not be eminently successful there? If, like Vin- 
nie Ream, she can carve out the bust of one of the 
most honorable of American statesmen, why can she 
not carve out the destiny of an immortal soul ? If, 



Wo7nen's Work in the Church. 285 

like Christine Nilssen, she can entrance the Hstening 
thousands with tlie songs of the world, why can she 
not inspire with hope the hearts of her heathen sis- 
ters with the songs of salvation ? And if, like Ristori 
and Siddons, Olive Logan and Anna Dickinson, she 
can entertain the multitudes from the platform, why 
may she not, like Anna the prophetess, instruct the 
people from, the pulpit ? And if her services are as 
acceptable and as successful as her brother's, why is 
not her head as worthy of the imposition of conse- 
cratory hands as her brother's? And if parchment 
is of value in the one case, why is it not of value in 
the other? And if she is to be denied this privilege 
for the lack of a " Thus saith the Lord," then, to be 
consistent, tear her away from the communion rail. 
It is high time that the Churches were done with 
that false idea that the New Testament furnishes a 
definite and invariable model of church polity for all 
peoples and for all times. 

Thus empowered, how eminently successful might 
woman be in heathen families ! To these she finds 
more ready, and often more proper, access than her 
brother ; and how much more impressive might her 
services be, if there she should find Lydia's house- 
hold, and administer unto them the rites of the 
Christian Church ! Thus authorized, she could more 
certainly meet and overcome some of the most fatal 
errors in the heathen mind, which lie hidden like 
some dangerous rocks in the depths of the sea. 



286 Methodism and American Centennial. 

Among the Hindu proverbs may be found the fol- 
lowing, relating to woman : " Ignorance is a w^oman's 
jewel ;" Female wisdom is from the evil one 
" The feminine qualities are four, ignorance, fear, 
shame, and impunity." The proverbs of a nation 
express briefly the national sentiment. Now, then, 
this sentiment must be changed before there can be 
much hope for the elevation and salvation of heathen 
women. Who can better change this sentiment than 
enlightened and authorized woman ? Let her show 
her heathen sisters, by precept and example, that not 
ignorance and degradation, but intelligence and vir- 
tue, are the crowning jewels of woman. She can show 
her sisters that the Bible is more excellent than the 
Vedas ; that the Cross is more powerful than the 
Crescent. 

Now, then, " The Woman's Foreign Missionary 
Society," in its spirit, is not new in the Church ; only 
in its formal organization is it new. Like the Gos- 
pel, Methodism has, from its origin, recognized the 
public services of woman in the Church. 

Wesley, like Paul, had many faithful women who 
earnestly labored with him in the Gospel of Christ ; 
and we know that by his recognition of them as 
leaders of classes, and by their public exhortations 
and prayers, he shocked the staidness of many high- 
churchmen. The Church's history is graced with a 
long and honored catalogue of moral heroines. And 
we utter it as no uncertain prophecy that the time is 



Women's Work in the Church. 287 

near at hand when that Church which continues to 
dampen the pubHc ardor of woman, and to ignore her 
pubhc efforts, will have Ichabod written upon its 
walls. And for one we rejoice in the organization of 
the Woman's Foreign Missionary Society." We re- 
gard it as the uncovering of a mighty arm of power 
to the Church. From this field we shall look for a 
glorious harvest. It is worthy of a generous support. 
Its means will be wisely expended. 

But what is woman's work for Jesus at home ? 
Many say that woman's sphere is the home sphere. 
While there is abundance to be done abroad, there 
is still abundance to be done at home. What can 
she do in these Christian lands, in these Christian 
communities, for Jesus? There is much work to be 
done which, if not done by her, will either not be 
done at all, or be but poorly done. Upon the Chris 
tian mother depends first almost wholly the religious 
instructions of the young. The duties of the father 
and husband are usually of such a kind as to call 
him away from the household the most of the day, 
and often, also, during the earlier hours of the even- 
ing. It seems inevitable that the chief care of the 
children, at least for their earlier years, will come 
upon the mother. Men may do much to lessen this 
care, yet the burden of it will still be upon her. 

Again, as first impressions are most lasting as a 
rule, then the children of the country will be what 
the mothers choose to make them ; or, neglecting 



288 Methodism and American Centennial. 

their duty, let the children take their chances for be- 
coming either good or evil ; and with their born 
tendencies, nurtured by evil associations, the result 
will very- generally be against morality. It is now 
very generally conceded that all reforms, to be great- 
ly successful, must be com.menced with the children. 
And to do this work home-life must be so arranged 
and systemized as to give time and place for it regu- 
larly, or it will be generally neglected. O, what a 
great work is here that 7May be done, that oiig/it to 
be done, that ca7i be done for Jesus ! 

But is woman's life-mission all accomplished even 
if she meets all the obligations of her home? Are 
the sacred precincts of her home the boundaries of 
her responsibility? No, not even if every woman 
did her whole duty in her home. As it now is, and 
is likely to continue for som.e tim.e, there are many 
who fail in these duties, and m.ust be helped by 
those who succeed. That sentiment which says, 
Let ever}^ home take care of itself," is not right 
any more than is that sentiment which says, " Let 
every man take care of himself. " 

Every Christian wom_an should be a Christian 
pastor. We do not desire that the pastor of the 
Church should escape, in this wa,}', his responsibility. 
But it is a fact, evident to every reflecting mind, 
that no minister can do all this good work and also 
meet the other increasing responsibilities of the 
pulpit and daily life. Either his pastoral work must 



Women's Work in the Church. 



289 



suffer, or his pulpit preparations and other neces- 
sary hterary labor must suffer. As the best way, 
then, we suggest female sub-pastors to assist in this 
department of his work. 

But it maybe asked if we have not sub-pastors al- 
ready in the person of the elder, deacon, or leader. 
True, we have ; but even they fail to do all that ought 
to be done. The truth is, and needs to be plainly 
stated, that there are many places that need relig- 
ious counsel where none but a woman can properly 
go. There are the fallen that might be restored by 
the potent influence of Christian women. There are 
sick-beds she may visit, to speak words of sweetest 
comfort. As a rule, perhaps, there is visiting 
enough, but there is not enough of the right kind, 
nor at the most needy places. There is talk enough ; 
but is it enough about Jesus? Suppose, for exam- 
ple, that you, a woman, think of a family where there 
is a sick mother, daughter, or child. There is trouble 
there. You take your Bible, look up those portions 
most suitable to the case, and go to see them. 
You take your chair by the bedside ; inquire how 
they are ; turn the subject nicely to religious mat- 
ters ; talk kindly to them, and, with Bible in hand, 
read those selections ; then sing, as only a woman 
can sing, and then pray, as only a woman can pray, 
and would not the blessing of God come down on 
that family? This you can do for Jesus. Remember, 

your work is not confined to your own home. 
19 



290 Methodism and American Centennial. 

But what is woman's work for Jesus in Church 
service? Well, there she may sing, says one. Thank 
God for that ! We believe that all Christian people 
allow her that privilege but the Quakers, and they 
will not let the men sing. In that they are con- 
sistent, if not right. Yes, she may sing for Jesus 
without let or hinderance. May she pray? Some 
say. Yes ; but a great many say, No. She may sing 
in public for Jesus, but she must not pray in pubhc 
for Jesus ! Much of what is sung is thanksgiving 
and supplication, and this is what prayer is ; the 
only real difference is, that in prayer our words are 
not prolonged, as in song. Why is it right for her 
to sing words of prayer in the public congregation, 
and wrong for her to pray words of prayer in the 
public congregation? As she can, as a rule, sing 
with more effect than man, so, as a rule, she can 
pray with more touching effect than man. Let her 
pray, then. 

But let her also speak for Jesus in the love-feast 
or in the conference room. Why not? When Jesus, 
through the Gospel, has done so much for woman, 
shall she not speak of his wondrous love? Shall the 
tongues of the Marthas and Marys, and the widows 
of Nain, and other faithful women, be silent in the 
assembly of the Master ? When the Gospel has 
broken open the doors to her hateful seclusion, and 
brought her forth unvailed to the world, and made 
her the inspired symbol of the sanctified Church, 



Women's Work in the Church. 



291 



shall she not then openly speak and pray for Jesus? 
Two thirds of the Church membership of to-day 
are women. Yet how many of them are efficient 
workers for Jesus? Can it be that this large num- 
ber has done all that is for them to do when they 
go to church and sing for Jesus? Will it do for 
you to say that ''I have enough to do at home?" 
Why cannot men of business say the same ? Will 
it do to say you have no ability, no talent ? Neither 
would man have talent if he were not brought out 
and trained. But the temperance crusade has 
shown that women have talent, and they only need 
a fair opportunity for its development and exercise. 

But you must read, study, and pray for assistance 
^to work for Jesus. O that God would teach us how 
best to utilize this vast latent force of the Church ! 
We know it will be a cross, but must not you bear 
the cross, too ? You will feel that you cannot do 
this work. We would to God that all the women, 
young and old, were mightily moved to work and 
speak for Jesus. And in our heartfelt anxiety for 
woman's greater usefulness let not the thought be 
indulged a moment that we do not fully appreciate 
her eminent services in the past. Methodism in its 
incipicncy and development owes very much to her 
wise counsels and encouraging labors. Says Ste- 
vens: "Wesley's incorporation of female agency in 
his practical system has been one of the most ef- 
fective causes of the surprising success of Method- 



292 Methodism and American Centennial. 

ism. Its history presents a long list of women 
whose names have become household words in the 
families of the denomination, and whose memories 
the Church will never let die. They rank from the 
higher circles of life, in which were Susanna Wesley, 
related to the Earls of Anglesea ; Selina, Countess 
of Huntingdon, remotely connected with the roy- 
alty of England ; Lady Fitzgerald, of the British 
Court; Lady Maxwell, Lady Glenorchy, and others, 
down to the humble but saintly Hester Ann Rog- 
ers ; Dinah Evans, the heroine of one of the ablest 
of English fictions — the Dairyman's Daughter, a 
title dear to Christian households in all lands ; and 
Barbara Heck, the obscure foundress of American 
Methodism, venerated throughout a continent." 

Again, says the same historian : " Their activity, 
organized by Wesley, continues to promote its prog- 
ress vigorously in all its fields. Occasionally they 
still appear in the more public labors which were 
exemplified by Mary Fletcher, Hester Ann Rogers, 
and Grace Murray ; the more ample growth of the 
regular ministry has, however, relieved them of such 
services ; but as Sunday-school teachers, academic 
teachers, and missionaries, they form a numerous 
body of Church laborers. 

" In the social services of Methodism, perhaps its 
most distinctive and effective means of success, its 
class-meetings, love-feasts, and prayer-meetings, 
their power is universally prevalent in our day. In 



WouifJi's VVoi'k in the Church. 



293 



almost every church of the denomination, in the 
city, or the humblest village and remotest neigh- 
borhood, they may be heard every week, among 
our chief witnesses for the faith. They also toil in 
innumerable forms of benevolent usefulness, often 
noiselessly, but none the less efficiently. They even 
take the lead in various philanthropic enterprises. 
Methodism far transcends Quakerism in the extent 
and effectiveness of the activity of its women. In 
fine, its early example in this respect has influenced 
its whole career down to the present day, and now 
awakens the brightest promise for the future. 

" The women of the second century of American 
Methodism enter upon their privileges and respon- 
sibilities in the light of the pure examples and the 
successful efforts of the past. While their privileges 
are greatly multiplied, they can clearly see, from the 
history of those who have gone before them, that 
their own labor will not be in vain in the Lord. 
While, then, the Church may well rejoice over its 
record of devout women, both in its earlier and later 
history, it may confidently look to those at present 
within its pale to hand down similar examples and 
influences to generations following." 

Woman's work in the Church, to be the most 
efficient, must be co-operative with the high mission 
of the regular ministry. She is man's copartner in 
life, and in this not less so than in any other relation 
or vocation in life, at home or abroad. 



Methodism and American' Centennial. 



" Unwearied to watch by a moral grave, 
Alone intent on the work to save ; 
For Christ to suffer all earthly loss, 
Yet firm to upliold the hallowed cross ; 
Through fire and flood, be it Heaven's decree 
To pass — wilt thou share this lot with me ? " 

The Reply. 
Is there a danger I might not share, 
A sorrow with thee that I could not bear ? 
Nor perils around me, nor griefs fvom above, 
Can rival the might of deathless love. 
In the flood, in the flame, no terrors I see — 
I go for my Lord, and I go with thee. 

" In panoply armed to the world unknown, 
We'll brave the conflict, and hope for the crown ; 
Hope be our anchor, the vail within, 
And our bliss the souls that for Christ we win. 
I hear his voice o'er the distant sea. 
And I come to the help of the Mighty with thee." 



Liberality of Doctriiie. 



295 



CHAPTER XIII. 



Liberality of Doctrine. 

AVING spoken of the liberality of discipline, 



let us now speak of the liberality of doctrine. 
In 1743, when Wesley was forty years of age, he 
published The General Rules " for his Societies, in 
which he said : There is only one condition pre- 
viously required of those who desire admission into 
these Societies, ' a desire to flee from the wrath to 
come, and to be saved from their sins.' But wherever 
this is really fixed in the soul, it will be shown by its 
fruits. It is therefore expected of all who continue 
therein, that they should continue to evidence their 
desire of salvation, First, By doing no harm, by 
avoiding evil of every kind, especially that which is 
most generally practiced. . . . It is expected of all who 
continue in these Societies that they should continue 
to evidence their desire of salvation, Secondly, By 
doing good ... of every possible sort, and, as far 
as possible, to all men. . . . Thirdly, By attending 
upon all the ordinances of God." This, we believe, 
is as liberal as the Gospel. It receives the man who 
has nothing more than a true desire to be saved. It 
extends to him a helping hand just at the opening 
of the path-way to salvation. And if ever there is a 




296 Methodism and American Centennial. 

time when he needs the help of the Church it is 
then ; and without this timely assistance and wait- 
ing for him to become a true believer before his re- 
ception, he might hopelessly sink into the quagmire 
of discouragement. And, not simply resting upon a 
professional desire, the Church looks for the appro- 
priate fruit in his after life. Here, it will be seen, 
no religious opinions are necessary before admis- 
sion into these Societies. Concerning this Wes- 
ley wrote in his eighty-fifth year, after this condition 
had been in force for about forty-five years : " There 
is no other religious society under heaven which 
requires nothing of men in order to their admission 
into it but a desire to save their souls. Look all 
around you, you cannot be admitted into the Church 
or Society of the Presbyterians, Anabaptists, Quak- 
ers, or any others, unless you hold the same opin- 
ions with them, and adhere to the same mode of 
worship. The Methodists alone do not insist on 
your holding this or that opinion, but they think and 
let think. . . . Now, I do not know any other relig- 
ious society, either ancient or modern, wherein such 
liberty of conscience is now allowed, or has been 
allowed, since the age of the apostles." 

But it must not be inferred from this that Meth- 
odism has no doctrinal system or theological opin- 
ions. She has a sound and profound theology. But 
a set form of orthodoxy has never been the chief 
aim and glory of the Church. In his Short His- 



Liberality of Doctriiie. 



297 



tory of Methodism," Wesley says, that in 1738 he 
and a few other clergymen, who all appeared to be 
of one heart as well as of one judgment, resolved to 
be Bible Christians at all events ; and, wherever they 
were, to preach with all their might plain^ old, Bible 
Christianity y This has always been a peculiarity 
of Methodism, and never was it more needed than 
now. It has never aimed to establish ecclesiastical 
dogmas. Its mission is more spiritual. Wesley 
wrote in 1744 in his Appeal to Men of Reason and 
Religion :" " This religion we long to see established 
in the world, a religion of love, and joy, and peace, 
having its seat in the inmost soul, but ever showing 
itself by its fruits, continually springing forth not 
only in all innocence, for love worketh no ill to 
his neighbor, but likewise in every kind of benefi- 
cence, spreading virtue and happiness all around." 

As to the relative value of opinion and practice, 
of form and life, he said in the following year: They 
do, indeed, hold right opinions ; but they are peculiar- 
ly cautious not to rest the weight of Christianity there. 
They have no such overgrown fondness for any opin- 
ions as to think those alone will make them Chris- 
tians, or to confine their affection or esteem to those 
who agree with them therein. There is nothing they 
are more fearful of than this, lest it should steal 
upon them unawares. . . . They contend for noth- 
ing trifling, as if it were important ; for nothing 
indifferent, as if it were necessary; for nothing 



298 Methodism and American Centennial. 

circumstantial, as if it were essential to Christian- 
ity ; but for every thing in its own order." May 
Methodists every-where and forever prove them- 
selves worthy of this descriptive honor by their lib- 
eral founder ! 

Still imbued with the same principles, in 1748 he 
wrote his " Plain Account of the People called Meth- 
odists," in which he says that about ten years before 
he and his brother began to preach in many parts 
of London. The points we chiefly insisted upon 
were, first, that orthodoxy, or right opinions, is at 
best but a very slender part of religion, if it can be 
allowed be to any part of it at all ; that neither does 
religion consist in negatives ; . . . that it is nothing 
short of the image of God stamped upon the heart ; 
inward righteousness, attended with the peace of God 
and joy in the Holy Ghost." It would be very easy 
to multiply quotations of the same sort, but perhaps 
none could be more explicit. 

To feel the full force of Wesley's judgment as to 
the comparative value of doctrine and practice, we 
should remember that those declarations which we 
have given were the utterances, not of a man of shal- 
low learning, but of a man of varied and vast culture. 
When we consider the itinerancy of his life, and the 
numerous cares crowding upon him from all points, 
we are surprised at his abundant literary and relig- 
ious productions. He was a man, also, able to grap- 
ple with the ablest in discussions of abstruse ques- 



Liberality of Doctrine, 



299 



tions of theology. And upon these subjects, when 
occasion required, he showed himself not a pupil, 
but a master; and his polemics to-day, with all our 
advanced thought upon religious subjects, are no 
inferior armory from which to draw serviceable 
weapons in controversy. 

But again, Wesley lived in a day when the Church 
of England, as it always has been, was strong in its 
orthodoxy. The sermons of the clergy were learned 
and logical. But while they were thus preaching, 
Bishop Burnet saw " imminent ruin hanging over 
the Church," and Watts was writing that " religion 
was dying out in the world." And Wesley saw that 
the world was spiritually sinking under a rigid or- 
thodoxy. Hence he said to his preachers: "The 
best method of preaching is, i. To convince; 2. To 
offer Christ ; 3. To invite ; 4. To build up ; and to 
do this in some measure in every sermon." Can any 
professor of didactic theology in this day furnish a 
better method? In all of his one hundred and 
forty published sermons there is very little of ab- 
stract theology. 

Wesley never gave a formal creed to his Societies 
in Great Britain. He said, in 1744: "Now, all I 
teach respects either the nature and condition of 
justification, the nature and condition of salvation, 
or the Author of faith and salvation." His anoma- 
lous position toward the Church of England, main- 
tained until the close of his life, doubtless prevented 



300 Methodism and American Centennial. 

this. Indeed, it was scarcely necessary for him to 
formulate a creed for his Societies in England, since 
he believed that he taught no doctrine that was not 
supported by the standards of the Established 
Church. And in the language of Dr. Abel Stevens, 
referring to Methodism : " Not a single doctrine 
did it announce, or does it yet proclaim, that was 
not sanctioned by the standards of the Anglican 
establishment." 

But he did give a formula of faith for the Ameri- 
can Methodists in 1784, when they were about to 
organize a Church. This he could do consistently 
with his opinions concerning the relation he sus- 
tained to the Church of England. He saw that by 
the result of the war — the independence of the coun- 
try, ecclesiastically as well as politically — the case 
was widely different between England and North 
America." Hence for the American Church he 
abridged and emended the Articles of Religion of 
the Established Church. He eliminated the relics 
of popery, and those parts supposed by some to favor 
high Calvinism. But he added nothing to them. 
It seems strange that he did not even insert those 
doctrines most emphasized by himself and his 
preachers, such as justification by faith, the witness 
of the Spirit, and Christian perfection. His own 
catholicity suggested that a Church's creed should 
be brief and most general in its statements of doc- 
trine. And thus these Articles remain in the Meth- 



Liberality of Doctrine. 



301 



odist Discipline to-day. And we would add no 
more particulars to them, but rather simplify and 
generalize them even more. They are the only of- 
ficially recognized formula of faith in the Church. 
The General Rules, it is true, are believed to be 
founded upon the word of God, but they do not 
stand so much as a symbol of faith as governing 
principles for private life. And the Church still re- 
tains the one condition " for admission, a desire to 
flee from the wrath to come, and to be saved from 
their sins." True, when the candidate comes forward 
for full admission he is asked to assent to this gen- 
eral formula of faith, the Articles of Religion, very 
much as a member of the Evangelical Alliance is 
asked to subscribe to its general formula. He is not 
asked whether he believes in any emphasized doc- 
trines of the Wesleyan theology or not, and for even 
disbelieving these he is not liable to excommunica- 
tion. True, he can be expelled for sowing dissen- 
sions in the Society by inveighing against " the 
doctrines of the Church ; but this does not refer so 
much to the kind of opinions held, as to the spirit 
and manner of holding and disseminating them. 

Respecting the ministry, as it regards his opinions 
or doctrines, no one can be expelled unless he 
preaches doctrines which are contrary to our Arti- 
cles of Religion." It is presumed, of course, that 
he will preach according to the doctrines taught in 
the course of study prescribed by the Church. Yet 



302 Methodism and American Centennial. 

whatever changes may or may not occur in his the- 
ological opinions, according to the letter and laws of 
the Church he cannot be suspended until he preaches 
doctrines averse to the Articles of Religion. He 
may preach many things not taught in them, but he 
must preach nothing contrary to them. And we 
believe, such is their simplicity and catholicity, 
that, without serious embarrassment of opinion, the 
evangelical Protestantism of the whole world can 
stand together upon them. And who does not ad- 
mire the liberality of Wesley in giving such a sym- 
bol of faith to the American Church, as well as 
admire the liberality of that people that has per- 
petuated it almost verbally in spite of all the varied 
theological controversies of more than a hundred 
years ! 

During all those changeful years the Church, true 
to the principles of its founder, has cared less for 
orthodoxy than spiritual life. It still thinks and 
lets think. " Methodism, in fine, reversed the usual 
policy of religious sects who seek to sustain their 
spiritual life by their orthodoxy ; it has sustained 
its orthodoxy by devoting its chief care to its spirit- 
ual life, and for more than a century has had no 
serious outbreaks of heresy, notwithstanding the 
masses of untrained minds gathered within its pale, 
and the occasional lack of preparatory education 
among its clergy. No other modern religious body 
affords a parallel to it in this respect." " Let us 



Liberality of Doctrine. 



303 



venture to hope for an early dawn of that day so 
much anticipated and so anxiously wished for by so 
many and such earnest spirits of our time, in which 
new and rich outpourings of the Holy Ghost will put 
an end to the intolerable disagreements of the old 
Churches and creeds, and reveal the kingdom of God 
in power and great majesty." 



304 Methodism ^^nd American Centennial. 



CHAPTER XIV. 

Methods of Propagandism. 

\yl /"E do not design speaking of those means of 
^ ^ success which are more or less special to 
Methodism — such as its itinerancy, its revival meet- 
ings, its peculiar means of grace, its positive Chris- 
tian experience, its direct preaching, its emphasis 
of certain doctrines — but rather of its common and 
organized methods of diffusion. And we mention, 
first, 

Its Missionary System. 
John Wesley was born a missionary. He felt him- 
self not only permitted but called to step outside, 
in many respects and instances, the ecclesiastical 
boundaries of his day. Even before his conversion 
he was so impressed with the especial mission of his 
life that he embarked for Georgia, and spent two 
years in America for the purpose of missionary la- 
bor among the North American Indians. Return- 
ing to his native country, and receiving the baptism 
of the Spirit, he soon began to travel through En- 
gland, Ireland, and Scotland ; and whether preach- 
ing in the churches or chapels, upon the corners of 
the streets or in Moorfields, upon a platform or 
upon his father's tombstone, his meaning and utter- 



Methods of Propagandism. 



30s 



ance was, " The world is my parish." He did not 
feel himself called so much to establish a sect as, like 
an apostolic evangel, to spread scriptural holiness 
through these lands." His spiritual children were 
born with the spirit of their father. They soon be- 
gan to traverse Great Britain and Ireland from one 
extreme to the other, and their missionary zeal soon 
overleaped the boundaries of their native country. 
And one Robert Williams, a local preacher — with 
his saddle-bags, a bottle of milk, a loaf of bread, but 
no money — embarked for the wilds of America in 
1769, seven years before the Declaration of Inde- 
pendence. A fellow Methodist passenger paid his 
passage. He is said to have been the first minister 
in America that published a book, the first that 
married, the first that located, and the first that 
died. True it is that nine years before this Philip 
Embury and his company landed in New York, and 
he is recognised as the first class leader and local 
preacher of Methodism on the American continent ; 
but it does not appear that he and his colony came 
prompted mainly, if indeed at all, by a missionary 
spirit. However, by his preaching in that city, and 
the helpful labors of Barbara Heck, a little Society 
was formed, and the result of their labors has fixed 
the epoch of Methodism in America in 1766. 

In the year 1769, however, Wesley sent to Amer- 
ica two regular itinerant preachers, Boardman and 

Pilmoor. Besides Williams, other local preachers 
20 



3o6 Methodism and American Centennial. 

were in the field rendering valuable service, such as 
King, Strawbridge, and Captain Webb ; but the 
above two were the first directly sent out by Wesley. 
In the next year America is officially recognized by 
him as a mission field, having four missionaries, 
Williams, King, Boardman, and Pilmoor; and the 
next year the membership is given as three hundred 
and sixteen. In this year, 1771, he sent over two 
others, Francis Asbury and Richard Wright, the 
former one to become the chief of the apostles of 
American Methodism. What Wesley was to En- 
gland Asbury was to be to America. Says one: 
" His labors in the New World were, if possible, 
greater than those of Wesley in the Old ; he traveled 
more miles a year and preached as often. The his- 
tory of Christianity since the apostolic age affords 
not a more perfect example of ministerial and epis- 
copal devotion than was presented in this great 
man's life. His success placed him unquestionably 
at the head of the leading characters of American 
ecclesiastical history. No one man has done more for 
Christianity in the Western hemisphere." — Stcvois. 
It is not necessary for us to portray his marvelous 
labors. From East to West, from North to South, 
he annually traversed the settled part of the Conti- 
nent. He was indeed a missionary bishop. 

We need hardly speak of Dr. Coke, the deputed 
organizer of the Methodist Episcopal Church. His 
extreme devotion to the missionary interests of 



Methods of Propagandism. 



307 



Methodism is known and read of all Christendom, 
and his praise is in all the Churches. Many know 
how that in his old age, still full of apostolic zeal, 
he embarked for a distant land at his own cost, to 
organize the mission forces ; and that before reach- 
ing his destination he ceased at once to work and 
live ; and that now his body sleeps in the swinging 
hammock of the ocean's waves. 

How could the Methodist Church in the United 
States, organized and officered by such men, be 
any other than a missionary Church? It was the 
great pioneer Church. For over fifty years after its 
epochal year, 1766, its labors were mainly mission- 
ary labors. During these years the itinerants were 
pursuing the emigrant settlers of the frontier, and 
teaching in the cabins of the plantations, and every- 
where organizing and establishing Churches. Every 
preacher was a home missionary. But as the popu- 
lation of the country rapidly increased they felt the 
need of organized effort in this direction. Many of 
the Churches were now well established, and were 
able and willing to contribute something more than 
the mere support of their own local Church — some- 
thing toward the support of the poorly fed and 
clothed pioneer preacher. Hence the Missionary 
Society was organized in 18 19. During the follow- 
ing twelve years the Church devoted its surplus 
energies to the home field, and for this special mis- 
sionary work contributed an aggregate of over 



3o8 Methodism and American Centennial. 

$71,000. But the missionary zeal of the Church 
could not long be satisfied even with the broad ex- 
panse of the American Continent. Hence, in 1832, 
the foreign field was taken into the scope of its 
operations, and Melville B. Cox sailed for Africa the 
same year, the first foreign missionary of American 
Methodism. Soon after having organized the Libe- 
ria Mission he fell, a martyr to its climate. 

It is not our design to give a detailed history of 
the missionary movements of the Church ; we can 
only epitomize or summarize the results. Besides 
its wonderful expansion at home, the Church has in 
a little over forty years established and maintained 
missions in twelve different foreign nations, as fol- 
lows : Africa, South America, India, China, Ger- 
many, Denmark, Norway, Sweden, Bulgaria, Italy, 
Mexico, and Japan. And in five of these mission 
fields the work is so far advanced as to be formally 
organized into respectable conferences ; these are 
India, China, Germany, Scandinavia, and Liberia. 
In these various foreign fields are now more than 
207 missionaries ; assistant missionaries, 162; teach- 
ers, 310; members, 16,127; iii church edifices, val- 
ued at $396,171 ; 55 parsonages, valued at $70,750; 
426 Sunday-schools; 18,971 scholars; native male 
helpers, 72; deaconesses, 13; day-schools, 180, with 
5,329 pupils. 

In this short period of time there have also been 
established publishing houses in the following for- 



Methods of Propagandism. 



309 



eign nations : Germany, at Bremen ; Sweden, at 
Gottenburg ; the city of Mexico ; China, at Foo- 
chow ; and India. And from these houses issue 
many valuable books, periodicals, and tracts, for the 
evangelization of those countries. 

In 1869 ''The Woman's Foreign Missionary So- 
ciety" was organized as an aid to this foreign work. 
During its eight years of existence it has increased 
the number of its associations to 1,839, 
membership to 54,160; and is publishing a paper 
entitled '' Heathen Woman's Friend." It has in the 
field nineteen missionaries, has established one hun- 
dred schools, has employed one hundred and eight 
Bible women and teachers, supports one hundred 
and fifty-nine orphans, and contributed last year 
about $56,000 for missions. 

But while the Church has been doing so much in 
foreign lands, it has not been negligent of home 
missionary work. It looks after the foreign popu- 
lation, that is so rapidly pouring in upon our shores. 
Among these it now has 251 missionaries, 439 local 
preachers, over 40,000 members, and 560 churches, 
valued (exclusive of parsonages) at $1,944,250. It 
has been rapidly establishing missions among the 
native population as well. In these domestic mis- 
sions it has now employed not less than 2,307 mis- 
sionaries. Thus, while the Church heeds the Mace- 
donian cry for help, she also lends a listening ear and 
a helping hand to those who are at her doors. For 



310 Methodism and American Centennial. 

the Parent Missionary Society there was raised, in 
1875, $603,740. Add to this the amounts raised for 
Church Extension, Tracts, Sunday-schools, Freed- 
men, Bible Society, and the Woman's Foreign Mis- 
sionary Society, (and these are all primarily mission- 
ary agencies,) and we have the grand sum of about 
$873,000, besides permanent loans and legacies and 
outside donations. And while the amounts con- 
tributed may vary because of the varying financial 
condition of the country, yet it is evident that the 
missionary spirit of the Church was never purer and 
stronger than to-day. And whatever changes of 
missionary policy, especially with reference to the 
foreign fields, may take place, it must not be inferred 
as indicating a loss of missionary zeal in the home 
Church. Whenever we begin to lose our mission- 
ary zeal we will begin to decline. 

The Sunday-School Agency. 

Methodist historians give Methodism the father- 
hood of Sunday-schools. Tyerman, in his Life of 
Wesley, (vol. i, p. 10,) says: ''Sunday-schools are 
now an important appendage of every Church, and 
have been a benefit to millions of immortal souls ; 
but it deserves to be mentioned that Hannah Ball, 
a young Methodist lady, had a Methodist Sunday- 
school at High Wycombe fourteen years before Rob- 
ert Raikes began his at Gloucester ; and that Sophia 
Cooke, another Methodist, who afterward became 



Methods of Propagaiidism. 311 



the wife of Samuel Bradburn, was the first who sug- 
gested to Raikes the Sunday-school idea, and actual- 
ly marched with him at the head of his troop of 
ragged urchins the first Sunday they were taken to 
the parish church." This the same author seems to 
prove in his second volume, (p. 534,) where he shows 
that in 1765 Miss Ball was one of the chief members 
of the Wesleyan Society at the above-named place, 
and that in 1770 she wrote: "The children meet 
twice a week — every Sunday and Monday. They 
are a wild little company, but seem willing to be in- 
structed. I labor among them earnestly, desiring to 
promote the interests of the Church of Christ." 
Wesley adopted and patronized the Sunday-school 
idea. He observed with pleasure their rapid multi- 
plication, and in the spirit of prophecy, as early as 
1784, said : I find these schools springing up wher- 
ever I go. Perhaps God may have a deeper end 
therein than men are aware of. Who knows but 
some of these schools may become nurseries for 
Christians ! " Nurseries for Christians," indeed ! 
This prophetic phrase has gone wherever the Sun- 
day-school has gone, and the world is realizing its 
fulfillment more and more from day to day. Wesley 
loved even the sight of a Sunday-school, and the 
singing of the children was to him an inspiration. 
At Bolton, in 1788, he met about a thousand Sun- 
day-school children from different schools, and he 
says : " I never saw such a sight before. They were 



312 Methodism and American Centennial. 

all exactly clean, as well as plain in apparel. All 
were serious and well behaved. Many, both boys 
and girls, had as beautiful faces as I believe England 
or Europe can afford. When they all sung together, 
and none of them out of tune, the melody was be- 
yond that of any theater ; and what is the best of 
all, many of them truly fear God, and some rejoice 
in his salvation." To appreciate this statement we 
should remember that at this time Wesley was in 
the eighty-fifth year of his age. Blessed youthful 
old man! 

Very early in American Methodism this good 
cause was recognized. The Annual Conference of 
1779 ordered that the preachers should meet the 
children once in two weeks for religious instruction. 
This, it will be seen, was also prior to the efforts of 
Raikes in England in 1783. In the year 1786 Bishop 
Asbury organized a Sunday-school at the house of 
Thomas Crenshaw, Hanover County, Virginia. This, 
says Peck, in his ^' History of the Great Republic," 
was ^' the first Sunday-school proper on the Western 
Continent." The Conference of 1790 said: " Let us 
labor as the heart and soul of one man to establish 
Sunday-schools in or near the place of public wor- 
ship," in order to teach poor children, white and 
black, " learning and piety." Coke and Asbury, in 
their Notes on the Discipline, published in 1796, 
urge the preachers to meet the children weekly, and 
to " establish Sabbath-schools, wherever practicable, 



Methods of Propagandism. 



313 



for the benefit of the children of the poor." It was 
not, however, until 1828 that this agency of the 
Church was formally organized ; and even after this 
its efficiency was greatly crippled by an attempt to 
amalgamate the Bible and Tract Societies with it. 
Indeed, the Sunday-school was nearly, if not wholly, 
smothered in this combination. But in 1 840 it took 
a new departure. Then, isolated and alone, the 
''Sunday-School Union" of the Church was organ- 
ized, and from a new impulse started on a new 
career of usefulness. And under the successive 
leadership of such accomplished men as Durbin, 
Kidder, Wise, and Vincent, it is now sweeping on- 
ward to a grand future. And, says the author of 
the '' Great Republic :" " It requires, therefore, no 
great sagacity to see that the institution has already 
become a part and a mode of the national life ; that 
it has ceased to be experimental and has become 
historical ; and that both those who make and those 
who write history must recognize this vitalizing force 
of the modern ages. . . . The Sunday-school is one 
grand reliance for the Christian culture of freemen 
and the constitution of a pure, exalted statesman- 
ship. . . . Let American statesmen and philanthro- 
pists cherish the Sunday-school." It would be diffi- 
cult to estimate the work that Methodism has done 
in her Sunday-schools during the past century in 
laying the foundation of a pure statesmanship in this 
Republic. Being as to time foremost in this good 



314 Methodism and American Centennial. 

work, and the first Conferences being under the rules 
of Wesley, one of which required the preacher to 

visit from house to house," and the other to dili- 
gently instruct the children in every place," we may 
suppose that those people did a vast work, element- 
ary though it be, for the Christian civilization of the 
Republic during its first hundred years. 

And what is the Church now doing in this respect ? 
Admitting the common inaccuracy of statistics, yet 
the following facts and figures are the best evidence 
of the vastness of the operations of this department 
of religious culture. The Church reports 19,287 
schools, being an increase during the year 1875 of 
329, that being over six and a third for each Sab- 
bath of the year. Officers and teachers, 207,182, an 
increase of 3,773. Sunday-school scholars, 1,406,168, 
an increase of 22,941. Total officers, teachers, and 
scholars, 1,613,350, an increase of 26,714. These 
schools contributed for their own expenses, $659,670, 
and to the Missionary Society, $176,957. The total 
increase for ten years has been: Schools, 5,805; 
officers and teachers, 54,934; scholars, 523,527; 
teachers and scholars, 578,461. Thus we may see, 
in some degree, to what great magnitude this 
agency of the Church has grown. And there were 
never employed in this department of Christian 
effort more competent laborers than now ; and the 
facilities for efficient work are, perhaps, numerous 
enough. And perhaps our anxiety for success has 



Methods of Propagaiidism. 



315 



induced us to multiply too greatly the various helps 
for this work; at least, there is an apparent danger of 
Sunday-school workers following these too closely, 
as the minister may follow his sketch-book. There 
is no doubt that we are practicing inconsistencies in 
the Sunday-school such as would not be tolerated 
in the day-school. Is not the old idea of six in a 
class" effete? Why not have the school divided 
into three or four departments? Why not make 
the Quarterly Conference a kind of school board, 
which, upon nomination by the pastor, shall elect 
both teachers and officers? Would not this place 
the Sunday-school in the Church and the Church in 
the Sunday-school? Do we not, as a rule, need 
fewer teachers and better ones? Will not this 
method secure them, and also remedy the evil of ab- 
sent teachers? We certainly need now, perhaps as 
never before, correct and thorough instruction in 
our Sunday-schools, such as will make this agency 
of propagandism mighty in its efficiency. 

Educational Forces. 

Susannah Wesley was, to a great extent, the edu- 
cator of her children. She spent six hours each day 
with her children in school instruction ; and such 
was her systematic endeavor that at the early age 
of ten her son John was ready to go from home, 
and enter the Charter House School at London. 
This date is according to Tyerman, but Stevens 



3i6 Methodism and American Centennial. 

says that he left at thirteen. He was elected to 
Oxford College when he was sixteen, and when he 
left the Charter House School " he had, by his en- 
ergy of character, his unconquerable patience, his 
assiduity, and his progress in learning, acquired a 
high position among his fellows." When twenty- 
two he was ordained deacon. At the age of twenty- 
three he was elected one of the fellows of Lincoln 
College. When twenty-four Oxford gave him the 
degree of Master of Arts. " Wesley laid down a 
plan of study, and closely followed it. Mondays 
and Tuesdays he devoted to the Greek and Roman 
classics, historians and poets ; Wednesdays to logic 
and ethics; Thursdays to Hebrew and Arabic; Fri- 
days to metaphysics and natural philosophy; Satur- 
days to oratory and poetry, chiefly composing ; and 
Sundays, to divinity. In intermediate hours he 
perfected himself in the French language, which he 
had begun to learn two or three years before ; some- 
times amused himself with experiments in optics ; 
and in mathematics studied Euclid, Keil, and Sir 
Isaac Newton." 

This was the man whom a celebrity of that day 
said " would one day be a standard-bearer of the 
Cross, either in his own country or beyond the seas." 
This was one of the sons of whom his father wrote : 
" I have the highest reason to bless God that he has 
given me two sons together at Oxford, to whom he 
has granted grace and courage to turn the war 



Methods of Propagandisin. 



317 



against the world and the devil." — Tyerinan. The 
same writer says that so familiar were these breth- 
ren with the classics that, in 1731, (John's twenty- 
eighth year,) they began the practice of conversing 
with each other, when by themselves, in Latin, and 
this they continued to the end of life." He also says, 
In general scholarship and knowledge John Wesley 
had few superiors ; while such was his acquaintance 
with the New Testament that, when at a loss to 
repeat a text in the words of the authorized trans- 
lation, he was never at a loss to quote it in the 
original Greek." Southey says: " I consider Wesley 
as the most influential mind of the last century, the 
man who will have produced the greatest effects 
centuries, or perhaps millenniums hence, if the pres- 
ent race of men should continue so long." 

Now, our point requires us to consider the influ- 
ence of that great, cultured mind, as w^e briefly 
rehearse the Methodistic history of the world in re- 
lation to education for about one century and three 
quarters. And we shall see that that influence was 
soon felt, and has been continuously felt to this day 
in no small degree. How could a Church with such 
a highly cultured founder be any thing else than 
deeply interested in education? 

In 1739 Whitefield preached his first out-door 
sermon to the colliers of Kingswood. It is said of 
these inhabitants that they were so ignorant of sa- 
cred things as to be but little above the beasts of 



3i8 Methodism and American Centennial. 

the field ; that they were so ignorant as to be utter- 
ly without the desire of instruction, as well as being 
without the means of it. This excited the sympathy 
of Whitefield, the co-laborer of Wesley. By preach- 
ing and conversation he awakened a desire for 
knowledge. He at once commenced a subscription 
for a school building, and in six weeks from that 
time he knelt upon the foundation-stone, and offered 
prayer that the gates of hell might not prevail 
against it, and all the people said. Amen. 

In a few months Whitefield embarked for Georgia, 
and left Wesley to complete the building, which 
was done, and opened for scholars the following 
year. In 1748 this school was enlarged, both as to 
building and design. Wesley's fullest biographer 
says of this school, that it was " the place of not a 
few remarkable revivals of religion — an academic 
grove whose scenery was at first beautiful and in- 
viting, and from Avhich have issued many of the 
most distinguished ministers that Methodism has 
ever had, and not a few highly accomplished schol- 
ars, whose names stand honorably associated with 
the legal and other high professions, and with En- 
gland's chief seats of learning." This was Meth- 
odism's first school of learning. It soon became so 
enlarged in all its appointments as to become a 
suitable school for the sons of Methodist preachers. 
Its curriculum embraced " reading, writing, arith- 
metic, English, French, Latin, Greek, Hebrew, his- 



Methods of Propagandism. 



319 



tory, geography, chronology, rhetoric, logic, ethics, 
geometry, algebra, physics, and music." It thus 
embraced preparatory, collegiate, and theological 
departments. And for instructors there were em- 
ployed men of the first scholarship. 

Wesley proposed most of the books used in the 
course of study. And as to how he valued the in- 
stitution we may learn from what he wrote when 
in his fiftieth year : I have spent more money and 
time and care on this than almost any other design 
I ever had, and still it exercises all the patience I 
have. But it is worth all the labor." As to its com- 
parative worth or efficiency he wrote in his seventy- 
eighth year, " As to the knowledge of the tongues, 
and of arts and sciences, with whatever is termed 
academical learning, if those who have a tolerable 
capacity for them do not advance more at Kings- 
wood in three years than the generality of students 
at Oxford and Cambridge do in seven I will bear 
the blame forever." And, remembering that Wesley 
was a graduate of Oxford, and that it was one of 
the old and established institutions of England, this 
is certainly no ordinary praise of Kingswood. And 
with all the advances and reverses of this institu- 
tion, more or less common to all, yet, besides its 
home patronage, it had students from Denmark, 
Norway, Sweden, and the West Indies. But we 
pass on to say that Wesley soon projected similar 
schools — one near Leeds, Newcastle, London, and 



320 Methodism and American Cp:ntennial. 

the Old Foundry. As early as his first and second 
conferences he proposed a theological school or 
seminary for laborers, but the proposition failed for 
the lack of funds ; but British Methodism never 
fully lost the idea, until it resulted in the establish- 
ment of its two effective theological seminaries — one 
at Richmond and the other at Didsbury. To this 
we may add the colleges at Sheffield and Taunton, 
the Normal Institute at Westminster, besides many 
other schools of a minor grade, but scarcely of minor 
importance. 

Now, with all this as prevenient, certainly Ameri- 
can Methodists could not be indifferent to educa- 
tion. We have already spoken of their fidelity in 
instructing the young in the Sunday-schools and at 
private houses ; but let us now speak of organized 
educational efforts. In the same year that the 
Church was founded, (1784,) a college v.^as pro- 
jected by its leading ministers. Coke and Asbury, 
and the next year its foundation was laid at Abing- 
don, twenty-five miles from Baltimore. This was an 
institution similar in scope and design to Kingswood. 
It was dedicated by Bishop Asbury in 1787. After 
eight years it was burned down. Another edifice 
was secured in Baltimore, and this also was burned. 

The project of a college was then, for the time be- 
ing, abandoned. Asbury appeared to think that the 
young denomination was not yet ready for a college. 
He never for a moment thought it was not a part 



Methods of Propagandism. 



321 



of the mission of the Church in this RepubHc to take 
a share in the subject of education. On the other 
hand, he formed a grand scheme for the estabhsh- 
ment of academies all over the territory of the de- 
nomination." To this work he gave his energies, 
and sought subscriptions. Under his supervision he 
saw many arise. It is true that, after a short time, 
perhaps every one of them was discontinued. This 
was their history for about thirty years. But it is 
worthy of remark that the first benevolent impulse 
of the Church, both in Europe and America — before 
the missionary or Sunday-school impulse — was the 
educational impulse. Amid loss and discourage- 
ment this impulse still survived. It showed the 
abiding conviction of the Church to be, early and al- 
ways, in favor of general education. As early as 
1820 the General Conference recommended that 
seminaries be established within the bounds of all 
the Annual Conferences. By virtue of this author- 
itative recommendation, the Church in a short time 
established a number of colleges and seminaries in 
various parts of the country, most of which remain 
to this day. Contrary to the opinion of some, the 
Church has been especially careful as to the edu- 
cation of its ministry. Wesley admitted none as 
preachers without having previously examined them 
as to their ''gifts and graces." The Church has al- 
ways been consistent in exercising the prerogative 

of training its own ministry. As early as 1 8 16 the 
21 



322 Methodism and American Centennial. 

General Conference ordered that a course of study 
be provided for the candidate, and that satisfactory 
evidence be given that he had pursued this course, be- 
fore he could be received into full connection. The 
Church now has a varied and extensive curriculum of 
study which it requires four years to complete, and 
when fairly completed it is supposed by many to be 
of equal value to a course at a theological seminary. 
The truth is, this is the lowest degree of qualifica- 
tion that will admit the candidate. For a more 
finished training the Church has its theological sem- 
inaries. But the Church does not admit the cur- 
riculum of the seminary as a substitute for its own 
prescribed course of study ; and, evidently, it is not 
yet ready to require of the candidates in every in- 
stance to take a seminary course. Such a require- 
ment may become more general and necessary as 
culture becomes more general. 

And yet, as early as 1839 Church began, in 
Boston, the project of founding theological semina- 
ries ; and now it has five, and their halls are crowded 
with students from all parts of the country. These 
institutions are located at Boston, Massachusetts ; at 
Madison, New Jersey ; at Evanston, Illinois ; at 
Frankfurt-au-Main, Germany, and Bareilly, India ; 
and are respectively named Boston University 
School of Theology, Drew Theological Seminary, 
Garrett Biblical Institute, Martin Mission Institute, 
and India Conference Theological Seminary. And 



Methods of Propagandism. 



323 



besides these there are many theological classes in a 
number of the colleges and academies. And there 
is invested in real estate and endowments in those 
seminaries not less than $1,500,000. There are in 
attendance about 350 theological students. There 
are about 60,000 volumes in their libraries. And all 
this theological force has been developed within a 
period of thirty-five years. And besides this, since 
the organization of the Board of Education, in 1866, 
a fund of $100,000 has been raised, and is invested 
at seven per cent., the proceeds of which are to fur- 
nish free tuition, furnished rooms, etc., in aiding 
young men preparing for the ministry. Perhaps no 
Church can offer better advantages. 

But we must now summarize the literary institu- 
tions of the Church. Universities and colleges, 27 ; 
instructors, 216 ; students, 5,090 ; academies and sem- 
inaries, including collegiate institutes and female 
colleges, 69; instructors, 504; students, 14,100. Uni- 
versity and college property of all kinds, $2,615,137; 
endowment, $1,928,123 ; total, $4,543,260. The prop- 
erty of academies, seminaries, etc., is over $2,000,000; 
making a total in literary institutions of about 
$7,000,000. Add to this the amount of $1,600,000, 
invested in the theological seminaries, and we have a 
grand total of $8,600,000 invested in institutions of 
learning. 



324 Methodism and American Centennial. 



Diffusion of Literature. 

Wesley made good use of the pen and press in 
spreading religious and secular knowledge. He was 
almost an incessant writer and publisher. As a sIoav 
writer, and with his hands full of other work, it seems 
incredible that he accomplished so much in one life- 
time, especially when we consider that he did it all 
without a clerk or amanuensis. He was a ceaseless 
tract writer and distributer. He published not only 
his own productions, but revised and condensed the 
valuable works of others, and so cheapened them as 
to bring them within the reach of the great body of 
the people. Stevens says that Wesley not only led 
the vray in the writing and circulation of religious 
tracts, but really formed the first tract society of the 
Protestant world, seventeen years before the origin 
of the Religious Tract Society of London, (History 
of Methodism, ii, 492.) In 1782 Wesley and Coke 
organized a tract society for the distribution of 
tracts among the poor. Thus he labored for the 
elevation of the popular mind. And in order that 
the mind might be directed in a safe channel, in his 
General Rules for the government of his Societies he 
prohibited ''the singing those songs or reading those 
books which do not tend to the knowledge or love 
of God." He made his circuit-riders his colport- 
eurs, by requiring each one " to take care that 
every Society be duly supplied with books." For 



Methods of Propagmidisni. 



325 



over fifteen years the two Wesleys seem to have 
had sole control of all their publishing interests. 
This became too burdensome for them ; hence, in 
1753? by power of attorney he invested T. Butts 
and W. Briggs with "the whole care of printing, pub- 
lishing, and dispersing the productions," and each 
Society was a depository, and the stewards of that 
Society the agents. These men located in London, 
and thus legally began the vast publishing house of 
the Wesleyan Methodists. 

In 1778 he published the first number of the 
" Arminian Magazine," which was one of the first four 
of the kind which sprang up during that revival 
period. He personally conducted it until his death. 
And it is said, very properly, that it may be ques- 
tioned whether any English writer of the last or 
present century has equaled him in the number of 
his productions. " It was impossible that the mighty 
energies of the press could be thus put forth for 
more than half a century among a population, how- 
ever depressed, without visible effect. Accordingly, 
the change — the revolution, it may be called — in the 
popular intelligence and literature, and in the gen- 
eral intellectual condition of the English race, which 
began in the last century, and is still rapidly advanc- 
ing, will be found to be coincident with these ex- 
traordinary labors. How far the one is attributable 
to the other, Methodist writers need not be anxious 
to determine ; but it is due to historical fidcHty that 



326 Methodism and American Centennial. 

they should point to these facts, and leave the world 
to judge of their relation as cause and effect." — 
Stevens. 

What Methodist literature has done for England 
it has done for America. Here, as there, the early 
preachers were colporteurs. At the first Annual 
Conference, in 1773. it was found that besides circu- 
lating many of Wesley's books, Robert Williams, 
the first missionar}^ or evangelist to America, who 
had been preaching four years, had also " reprinted 
many of Wesley's books, and had spread them 
through the country-, to the great advantage of relig- 
ion. The sermons, which he printed in small pam- 
phlets, had a ver}' good effect, and gave the people 
great light and understanding." That Conference 
ver}' Avisely ordered that all reprints be by the con- 
sent of Wesle\- and the Conference. The Conference 
of 1784 required the preachers to spend five hours 
each day " in reading the most useful books." Be 
active in dispersing ?vlr. Wesley's books. Every 
assistant may beg money of the rich to buy books 
for the poor." 

Soon we find the desire for knowledge increasing. 
The Conference of 1787 says : It has been frequent- 
ly recommended by the preachers and people that 
such books as are wanted be printed in this countr}', 
and \\\X.\\ the advice and consent of the Conference 
they were urged to publish." Coke said of this session, 
which was held in New York, that the Conference 



Methods of Propagajidis^n. 



327 



had so satisfactorily settled the printing business on a 
secure and large scale that " the people will thereby be 
amply supplied with books." About this time Philip 
Cox was called the traveling Book Steward," and 
during the three years he devoted to this work it is 
said that he circulated many hundreds of books. In 
1789 John Dickins was appointed Book Steward, 
and stationed at Philadelphia. Here commenced 
the Methodist Book Concern. The first book issued 
by him was the " Christian Pattern," the book that 
had been so useful to Wesley and the Wesleyans. 
Dickins loaned the Concern " about six hundred 
dollars with which to begin business. The first Book 
Committee was appointed in 1790. In 1804 the 
Book Concern was removed to New York, and when 
launching out into great prosperity, thirty-two years 
afterward (1836) it was entirely consumed by fire; 
the loss was estimated at $250,000. It was speedily 
rebuilt. A branch publishing house was established 
in Cincinnati in 1820 ; and, as we have seen, there are 
four publishing houses in foreign countries. There 
are now respectable depositories in Boston, Chicago, 
Buffalo, San Francisco, Baltimore, and in others of 
the larger cities of the Union. The present net cap- 
ital of the Book Concern is about $2,000,000. 

The catalogue of the Concern is respectably large, 
showing a somewhat varied range of solid literature. 
In the departments of biblical exegesis and religious 
biography and experience it is particularly valuable. 



328 Methodism and American Centennial. 

Its Sunday-school department is also large and good, 
most of its issues being of an instructive and inter- 
esting character. Its periodical literature for the 
Sunday-school teacher and pupil is probably une- 
qualed : as a consequence, its issues are large. Its 
Quarterly Review," designed chiefly for the preach- 
ers and more cultivated of its people, ranks deserv- 
edly high. We think, however, we discover one 
lack, that of a popular monthly magazine, and we 
venture the suggestion of such a publication to its 
enterprising agents. 

Church Extension Efforts. 

The General Conference of 1864 authorized and 
directed that a Church Extension Society be organ- 
ized. It was incorporated by an act of the Penn- 
sylvania Legislature the 13th of March, 1865. In 
July following, at the meeting of the Board of Bish- 
ops, in Erie, Penn., Rev. Samuel Y. Munroe, D.D., 
was appointed its first Corresponding Secretary. 

The new society soon became embarrassed by 
over-drafts, the Church at large not responding, as 
had been fondly expected, in time to meet these 
maturing obligations. The secretary was burdened, 
and he flew from Conference to Conference, and from 
Church to Church, in hope of awakening the people 
to the pressing emergency ; and while on one of 
these errands he fell from the cars and was instantly 
killed. So strangely and suddenly was he called 



Methods of Propagandisfn. 



329 



from labor to reward. Rev. A. J. Kynett, the pres- 
ent incumbent, was called to fill his place. 

There were two general reasons that appeared to 
suggest the propriety and necessity for the organi- 
zation of this agency. The one was the too fre- 
quent solicitation for help by weak and embarrassed 
Churches. Could these solicitations be equalized 
among all the Churches they would not be so objec- 
tionable to the richer congregations. The second 
reason was, the new and developing territory of the 
South and West. Here the people often had the 
grace and the material, but not the money, with 
which to build the church. A comparatively few 
dollars would often greatly relieve and encourage 
them, and so a church be built. While the State 
appropriated money for their school-houses, it very 
properly appropriated none for their churches — and 
we hope it never will. Thus, as a rule, the school- 
house preceded the Church. So the general Church 
must do here what the State cannot do — help build 
churches in these needy localities. 

Just at this time Providence, by the sudden ter- 
mination of the unhappy war between the South 
and the North, threw open a wide door in the South. 
Dividing lines both in the Church and in the State 
were washed out by the blood of the rebellion. One 
could now go North or South without let or hin- 
derance. 

The " Board," as it is now called, has two sources 



330 Methodism and American Centennial. 

from which to supply these demands : the first is a 
General Fund, derived from annual collections from 
all the Churches ; the second a Loan Fund, from 
special donations and bequests. This is a perpetual 
fund, to be loaned to feeble Churches on time, and 
then to be returned, either with or without interest, 
according to the stipulation with the parties. Dur- 
ing the past nine years the Board has collected and 
disbursed $819,529 36, of which $201,900 53 belong 
to the Loan Fund. Of this Loan Fund $37,034 60 
have been .returned to the treasury and reloaned to 
other Churches. The Board has aided 1,446 Church- 
es ; more than one fourth of all the increase of 
Churches during the past nine years have received 
aid from the society. The total receipts from all 
sources during the past year were over $134,000, 
and this during the reign of the financial panic. 
We believe that there is an incipient power in this 
agency, which when developed, as it will be, will 
make it one of the grandest means of propagandism. 
And, in the language of the secretary: ''Our geo- 
graphical position, natural resources, political insti- 
tutions, with civil and religious liberty for all, to- 
gether wdth the number and variety, as to nationality 
and religion, of our foreign-born population, pre- 
serving, as they do, many ties to the fatherland, 
unite to make this country a center of interest and 
influence now altogether beyond any other country 
in the world; and our growth as a nation, and the 



Methods of Propagandism. 



331 



character of our government, if it can be maintained 
and perpetuated, give ample security for a yearly 
increase of this interest and influence for at least a 
century to come." 

Help for the Freedmen. 

The last agency that has been developed by the 
Church is the Freedmen's Aid Society. This was 
organized in 1866, and now has its location in Cin- 
cinnati. Its great aim is the mental and moral 
elevation of freedmen and others in the South who 
have special claims upon the Christian people of 
America." These are the words of the Discipline 
of the Church defining the object of the organiza- 
tion. The General Conference of 1868 so sanctioned 
this society as to place it on the list of benevolent 
collections ordered by the Discipline, and commend- 
ed it to the liberality of the people. This society 
invests its funds, i. In the establishment and sup- 
port of institutions of learning. More than thirteen 
such colleges, universities, seminaries, and normal 
schools have been thus aided, besides many other 
schools of a minor grade. It is the purpose of the 
society to establish a seminary in each Annual Con- 
ference in the South. 2. It supports, partly or 
wholly, the teachers; this must be done until these 
freedmen develop intelligence and money for them- 
selves. 3. It aids young men preparing for the min- 
istry. The Board of Education does this for white 



332 Methodism and American Centennial. 

young men at the North, but it cannot answer nearly 
all the applications it has now. The Church needs 
an intelligent colored ministry at the South v/ho can 
preach the doctrines and defend the polity of the 
Church. 4. It trains the teachers in normal schools. 
It is necessary, as soon as they are able, that the 
freedmen be taught by their own people ; this will 
make them self-reliant and independent. 

This people have special claims upon the benevo- 
lence of the North : i. Because of their number and 
nearness to us ; four millions of them, more than in 
any State in the Union. They are in the midst of 
this Christian nation, and not by their own option. 

2. They are without intelligence, capital, or credit. 

3. As a race, by their labor they have greatly added 
to our national wealth, for which they have not re- 
ceived an adequate compensation. 4. When freedom 
and slavery were in doubtful equipoise, one hundred 
and seventy-eight thousand nine hundred and seven- 
ty-five of them sprang into the Northern lines, and 
lifted the whole nation, and themselves with it, up 
into the light of universal liberty. 5. It is not too 
much to say that they look with special interest to 
the Methodist Episcopal Church. She did more for 
their freedom than any other. She is the friend of 
all the poor. Wesley had been their life-long friend. 
Asbury and those early itinerants sought them out 
in their cabins, and gave them the first principles of 
the Christian religion. And while the great northern 



Methods of Propagandism. 



333 



Church has disputed about measures, still its in- 
most sentiment has been in their favor. In helping 
them we help ourselves, is a general principle of be- 
nevolence that has special application here. And 
in the language of Bishop Wiley, We feel assured 
that no society in our Church has accomplished 
greater good with an equal amount of funds, and 
none has, at the present time, more urgent claims 
upon the liberality and prayers of our people." 

These are the general methods of propagandism. 
They embrace the leading benevolences of the 
Church. We should remember, however, that it is 
not certainly true that the Church that gives the 
most is of necessity the best. Large giving is not 
surely a sign of well doing. What is needed is con- 
secrated wealth, consecrated energy — consecrated to 
the best uses. 

Farragut is reported as saying that he would pre- 
fer going into a battle with a wooden war-vessel 
than with an iron-clad. If his men were in the iron- 
clad they would feel comparatively safe, and hence 
not so full of energy, but if in a wooden vessel they 
would work for life. He would rather have the 
metal in the men than on the boat. So of the 
Church. The danger of the future will be that we 
may trust in our great material equipments. As it 
was with our fathers, who had them not, so it is 
with us who have them — if we succeed it will be 



334 Methodism and American Centennial. 

because we have the metal in the men. And much 
as the Church has done for the diffusion of intelH- 
gence and piety among the people during the past 
century, it is but a jot of what she ought to do with 
her enlarged resources during the coming century. 



Development and Liberal Tendency. 



335 



CHAPTER XV. 



Development and Liberal Tendency — Changes Proposed, 
^VERY kind of life must have some mode of 



existence, and to make man conscious of that 
life it must be in some way manifested or revealed 
to him. The burning bush, the pillar of cloud and 
of fire, and the shekinah, were to the Jew so many 
grand formal representations of the presence and 
nature of God. It was the incarnate Jesus who 
declared the Father, since he was God manifest in 
the flesh. That the world might clearly know of 
the existence of the Holy Spirit he was revealed in 
the semblance of a dove, and appeared again in the 
form of a cloven tongue of fire. True religion is spir- 
itual life, and the same Providence ordered that it 
should take upon itself a visible form of existence. 
Not every conception finds a material manifesta- 
tion. Comparatively few do. Only great thoughts, 
like huge mountains, rise up to show themselves to 
the world. Such thoughts as those of the micro- 
scope, the telescope, the steam-engine, and the tele- 
graph, will have an incarnation. Amid the sur- 
rounding deadncss and formality it was a grand 
thought of Wesley that true religion was spiritual 
life ; and such a thought must have a visible em- 




336 Methodism and American Centennial. 

bodiment. And it did have ; and its primal form 
was that of the Holy Club of Oxford. This organ- 
ization, when first formed, consisted of four young 
men : Mr. John Wesley, fellow of Lincoln Col- 
lege ; his brother Charles, student of Christ Church ; 
Mr. Morgan, commoner of Christ Church, the son 
of an Irish gentleman ; and Mr. Kirkham, of Mer- 
ton College." John Wesley soon drew up rules for 
the government of their life and conduct. This 
was, as we shall see, the incipient discipline and 
constitution of the Methodist Episcopal Church. 
The first public meetings were those for anxious 
inquirers, appointed for Thursday evening. Soon 
after other Societies " for similar purposes were 
formed. Next in order of this providential devel- 
opment came the laying of the corner-stone of the 
first Methodist Church, May 12, 1739, in the city of 
Bristol, England ; and the deed by which this Church 
property was held, although in Wesley's own name, 
as were all the chapels until a short time before his 
death, was the first of the deeds by which the more 
than fifteen thousand Methodist Episcopal Churches, 
valued at over §71,353,000, are now held. As So- 
cieties and chapels now sprang up rapidly, it be- 
came necessary to have more extended and definite 
rules than those of the club at Oxford. Hence 
John and Charles Wesley drew up the " General 
Rules of the United Societies," a document which, 
with some few modifications, afterward became, and 



Development and Liberal Tertdency. 337 



now is, an important part of the constitutional law 
of the Methodist Episcopal Church. As the gra- 
cious revival extended he felt the need of consulta- 
tion. Hence he called his first Conference in the 
old Foundry in the city of London, June 25, 1744. 
It consisted of six regular preachers, and four lay 
or local preachers. This first Conference has now 
been multiphed in the Methodist Episcopal Church 
alone by eighty-one conferences. And to those ten 
preachers our own Church can now add a clerical 
force of twenty-three thousand seven hundred and 
thirty-seven. The regulations and Minutes of that 
conference furnished the ground-work for the pro- 
ceedings of all subsequent Conferences. The Gen- 
eral Rules and these Minutes were finally bound 
together, and called " The Large Minutes," and 
formed their only regulations for many subsequent 
years. The early evangelists and members in 
America ordered their lives by the principles laid 
down in these Minutes, and the first Annual Con- 
ference in America, which convened in Philadel- 
phia July 4, 1773, said, " The doctrine and discipline 
of the Methodists, as contained in the Minutes," 
should be their sole rule of conduct." 

And let it be noted that these Minutes remained 
the guide of the succeedingConferences, and the rules 
of the individual Societies until the organization of 
the Methodist Episcopal Church in America, in 1784. 

Then, to perfect this organization, Wesley abridged 
22 



333 Methodism and American Centennial. 

and amended the Thirty-nine Articles of Religion 
of the Church of England, collected a number of 
inspiring hymns and psalms, abridged a form for 
''making and ordaining superintendents, elders, and 
deacons ;" also a brief and simple liturgy or Sunday 
service, which, however, was never generally used 
in the United States. The first edition of the Dis- 
cipline proper was published in 1787. This omitted 
the special minutes of the Conferences. The hymns 
were soon published in a separate form, and, except- 
ing a few additions made about 1832, and the thor- 
ough revision through which it passed in 1848, it 
has remained to this day one of the best collections 
of inspiring sacred song. The Minutes of the Con- 
ferences were thereafter published in separate form. 
The Discipline contained, as it does now, the Arti- 
cles of Religion and the General Rules ; and other 
sections were added, as providential necessity 
seemed from time to time to suggest. Thus is it 
seen that the economy of the Methodist Episcopal 
Church is not the offspring of a few minds, but an 
expression of the concurrent wisdom and piety of 
many generations. It is not the accidental product 
of one day, but the providential development of 
many years. It is not fossilized ; it is progressive. 
Within certain large but safe limits it is not only 
elastic, but plastic. Its machinery makes provision 
for its own adjustment. In 1781 the term of pro- 
bation for membership was three months. The 



Development and Liberal Tendency. 



339 



General Conference of 1784 made it two months. 
In 1789 it Avas extended to six months, the present 
minimum Hmit. 

The probation for a preacher, preparatory to his 
being received as a regular traveling minister, was, 
at first, one year; and in 1781 it was extended to 
two years, which remained the wording of the rule 
until 1840, when it was required that he should first 
travel two successive years. Prior to 1780 the quar- 
terly meetings were held on Tuesday, but since that 
time on Saturday and Sunday. The first General 
Conference ordained twelve elders, and they were 
all made presiding elders, although the distinctive 
name does not appear in the Minutes until 1789. 
At first there was no limit as to their term of office, 
but the General Conference of 1792 limited the 
time in one district to four successive years. The 
office then appeared to be a necessity of the times, 
since a large majority of the preachers were young 
and unordained. Each elder v/as assigned to a dis- 
trict, and was to hold District Conferences, either 
with or without the presence of the bishop. But 
when the ordained elders became more numerous 
than was needed for the districts, or when there hap- 
pened to be more than one elder in a district, the 
necessity arose for making one of them the president 
or presiding elder of the district. Up to the Gen- 
eral Conference of 1792 all of the elders in the 
Conference had been appointed to districts by the 



340 Methodism and American Centennial. 

bishop, the same as the preachers to their charges, 
except as to time, which in the former case was un- 
limited. This General Conference, composed of all 
the preachers in full connection, voluntarily em- 
powered the bishops to select from the number of 
elders a sufficient number for presiding elders to 
supply the various districts. This, then, became the 
constitutional law of the Church, and a vast majori- 
ty of the ministers in the Church, from its organiza- 
tion generally until now, have not thought it best 
that the appointing power should be in any wise 
embarrassed. Attempts have been made to modify 
and change the system. The first attempt was 
made by O'Kelly in the General Conference of 1792. 
But it was rejected by a large majority. His plan 
proposed, after the appointments were read, to 
allow any preacher the privilege to object to his 
appointment, and thus throw open the door for a 
general disaffection — for who does not see that one 
or two changes would be the occasion, probably, of 
a dozen more ? 

And, besides this, there is generally a mutual un- 
derstanding between the pastor and his presiding 
elder — who is his committee-man to assist in making 
out the appointments — as to where shall be his field 
of toil. But he does not always go where he would 
desire to go, or where the people ask for him. 
Amid such a multitude of wishes this could not be 
the case. And we say that the council of presiding 



Development and Liberal Tendency. 341 

elders, the advisory cabinet, with the bishop, form 
as competent and disinterested a body to make the 
appointments for preachers and charges as any com- 
mittee of interested preachers and laymen could be. 
Such a committee of preachers and laymen must be 
largely men of local views. Leaving out the matter 
of self-interest, they may personally know little or 
nothing of the real wants of charges other than 
their own and those in their vicinity. At most, one 
such man could not be expected to comprehend 
the real and relative demands of forty or fifty or 
more charges as v/ell as a presiding elder who has 
traveled through them all four or more times during 
the year, mingling freely with pastor and people. 
That this power is susceptible of abuse we doubt 
not. What power is not thus susceptible ? But that 
there is a rational motive prompting this abuse no 
one can show. The motives are all on the opposite 
side. They are dependent upon the suffrages of the 
preachers if they ever reach an elevated position. 
Will they vote for a man who has intentionally 
abused them ? Never. And more : their very sup- 
port is dependent upon the good wishes of pastor 
and people. Thus every motive, selfish and other- 
wise, is prompting them to inflict no injury, but to 
do the very best possible for pastor and congrega- 
tion. The same remarks are true of the bishop, 
whose official position gives authority to the ap- 
pointments thus made by the advice of his council. 



342 Methodism and American Centennial. 

He is not a local man. He belongs to no section. 
He, then, it is presumed, would be less warped by 
partisan feeling. But should he intentionally injure 
the feeblest of his pastors he renders himself liable 
to impeachment, suspension, or expulsion. Was 
ever such power so entirely in the hands of those 
who bestowed it as this? In one instance, at least, 
the General Conference has exercised this power, 
and has suspended a bishop from the exercise of his 
office. We refer now to the case of Bishop Andrew. 
It may be the impression on the minds of some 
that the General Conference did not do so. What 
is history? That General Conference of 1844 passed 
the following resolution, which was the final action 
in his case : " Resolved^ That it is the sense of this 
General Conference that he [Bishop Andrew] desist 
from the exercise of his office so long as this im- 
pediment [slaveholding] remains." How did the 
South view this action ? They say in the Declara- 
tion then presented to the Conference that this ac- 
tion resulted in the virtual suspension of him from 
the office of superintendent." — Gen. Conf. Joiirnaly 
1844. The simple question now is, not how the 
South after the division of the Church viewed this 
action, or how they regarded Bishop Andrew, but 
what did that General Conference do ? It suspend- 
ed Bishop Andrew. 

A disposition to change another phase of the gov- 
ernment was manifest in the General Conference 



Development aiid Liberal Tendency. 343 

of 1800. It was proposed that the Conferences elect 
three ministers to assist the bishop in making out 
the appointments. This was voted down by a very 
decided majority. The preachers did not desire 
the change. In 1808 a plan was proposed to so 
alter the Discipline as to allow the Conferences to 
elect the presiding elders. But the plan had not 
the favor of a majority of the General Conference. 
The same plan was proposed in the General Con- 
ferences of 1 812, 1 8 16, and 1820, and each time a 
majority of the preachers said,. We do not desire 
it, but in 1820 it was rejected by only three of a 
majority. The subject had evidently gained favor. 
The minority was so large as that it must be re- 
spected. A committee on conciliatory measures was 
appointed, which reported a plan in which the bishop 
was to nominate three times the number of presid- 
ing elders desired, out of which the Conference was 
to elect the required number. This plan was adopt- 
ed. Bishops M'Kendree and Soule announced it as 
their decision that the plan was unconstitutional. 
The latter tendered his resignation, which was ac- 
cepted. It was finally agreed to suspend the new 
rule until the next General Conference ; that Confer- 
ence suspended it four years more, when, in 1828, 
it was rescinded. By a large number it was not 
considered that the plan of allowing the Annual 
Conferences to elect the presiding elders was un- 
constitutional. It is not now thought so by a large 



344 Methodism and American Centennial. 

number. The Restrictive Rules were adopted by the 
General Conference of 1808, and all things touch- 
ing the question were then as now. And what is 
there in them forbidding the election of the presid- 
ing elders by the Conferences? Nothing, if they 
have the required majorities. And if there were 
any thing they make provision for the amendment 
of every one except the first, and it does not refer 
to the government of the Church. The first Gen- 
eral Conference of preachers, in 1784, made it a part 
of the duty of the bishop to fix the appointments 
of the preachers ; that Conference ordained twelve 
elders, and the bishops placed them in charge of 
certain districts ; and when the elders became more 
numerous than were needed for the districts, the 
General Conference of 1792 gave the bishop the pre- 
rogative of choosing the required number of presid- 
ing elders and stationing them. Now, these powers 
the General Conference has bestowed ; and cannot 
the same body, with the concurrence of the Annual 
Conferences, recall them ? But as the presiding elder 
is a regular minister — not in a higher order, but in a 
higher office, than that of an elder — it seems proper 
that he should receive his appointment to his field 
of labor from the same source as that of any other 
elder or deacon. But why should he be appointed 
to the office? There are not, then, constitutional 
hinderances, as we think, to this proposed change. 
It may be adopted by any General Conference, the 



Development and Liberal Tende7icy. 



345 



Annual Conferences concurring, whose wisdom may 
suggest it as a useful measure. That there has been 
special abuse of this power, or any serious injury re- 
sulting from its exercise, we do not believe. But 
such a change, it is thought, would harmonize with 
other parts of our system, and with the principle of 
liberty. The ministers and laymen choose the bish- 
op whom they wish to preside over the Annual Con- 
ferences and fix the appointments. Should they not 
also choose their presiding elders, the sub-bishops, 
whom they wish to preside in their Quarterly Con- 
ferences and assist in making their appointments? 
The presiding eldership is an important element of 
usefulness in the Church. On the frontier work it 
is now, as it always has been, an admitted element 
of power. In large cities, and wherever the work 
is perfectly organized and largely developed, some 
have thought it unnecessary; but even there the 
abolition of the system is not so much what is 
wanted as a modification of it. Let the districts 
there be made larger, in the number of charges in 
them, and let the elder's presence be most where it 
is most needed. If, for no other reason, the presid- 
ing eldership is a necessity for a correct knowledge 
of the wants of the charges, that he may wisely aid 
the bishop in distributing the ministerial toilers. 
Shall we take away this part of our system, and, 
having nothing in its stead, allow laymen and pas- 
tors to present their individual, and often antago- 



34^ Methodism and American Centennial. 

nistic, claims directly to the bishop? What confu- 
sion this would breed ! Shall we allow the laymen 
and pastors of the Annual Conferences to elect 
their presiding elders, to form an advisory council 
in which both their interests would be represented ? 

As the matter now stands before the Church, 
there is a pressing demand for some modification. 
Some are asking that the law of the Church make 
them what they are now in practice, a co-ordinate 
power to the episcopacy, particularly in making the 
appointments. Some are asking that they be elect- 
ed by the Annual Conference by ballot and without 
debate. Others ask that the bishop nominate a 
certain number, from which the Conference may 
elect. Others, still, wish that they may be con- 
stituted as chairmen of certain districts, and have 
regular charges or appointments. What the out- 
come will be no one can tell ; but, as we have seen, 
the index of history points certainly to a more lib- 
eral and republican policy in the form of Church 
government. We have not designed to here indi- 
cate our views upon this part of the government ; 
this we have done in another place. We here sim- 
ply record the efforts that have been miade, and are 
being made, as it is supposed, to modify and liberal- 
ize this feature of our church government. 

With respect to the episcopacy there have been 
many changes and modifications in the history of 
the Church, and the tendency of these changes has 



. Development and Liberal Tendency. 347 

mostly been toward a greater liberality and freedom, 
in harmony with the whole system. In the devel- 
opment of its governmental system the whole sweep 
of its progress has been, and is now, clearly and 
grandly in this direction. The power and authority 
of Wesley in and over the Conferences and the 
Church, as we have elsewhere shown, was almost 
without limit ; and under the circumstances no one 
will say that the exercise of such power was con- 
trary to our Christian system or unscriptural. At 
least no affectionate child of Wesley can say so 
much. A prodigal may. 

In the first Annual Conferences, from 1773 to 1784, 
the general assistant of Mr. Wesley presided and 
made the appointments, not by the choice or au- 
thority of the Conferences, but by the authority of 
Wesley. The first who thus acted was Thomas 
Rankin ; the second was Francis Asbury. William 
Watters, in the absence of both the others, was 
elected president of one Conference, just as we 
are now authorized by the Discipline to elect, in 
the absence of a bishop, a president of the Confer- 
ence, who is under all the limitations and restric- 
tions of a bishop acting in that Conference. He 
can make the appointments, but cannot ordain. 
Wesley was amenable to no one, and his general 
assistant was amenable to no Conference, only to 
Wesley himself. But no sooner was the Church in 
the United States organized, than this part of the sys- 



34^ Methodism and American Centennial. 

tern was radically changed. Every member of the 
Church, from the highest to the lowest, must be 
made responsible to some other part of the Church 
for his moral and official conduct. The first Gen- 
eral Conference took control of the bishop and his 
office. And, first, they chose the man whom they 
desired ; then they laid down the rules governing 
his conduct, ("Hist. Disc," p. 123,) and then Hm- 
ited his powers, and provided for his trial and ex- 
pulsion. They made him finally amenable to the 
body that gave him the office. 

But to show that our governmental system is 
tending toward a more liberal policy, let us note 
these facts. The first General Conference gave the 
bishops the power ^' to receive appeals from the 
preachers and people, and decide them." In 1787 
that power was withdrawn, and ever since, with lit- 
tle variation, our preachers and people have always 
been granted the privilege of trial and appeal, and 
that in the presence of their peers. The General 
Conference of 1792 provided, as had not been pro- 
vided before, for the preliminary trial and suspen- 
sion of a bishop in the interim of General Confer- 
ences. Thus any bishop who departs from the 
duties laid down by the General Conference can be 
suspended at any time. 

The last General Conference (1872) provided for 
a Judicial Conference to constitute a Court of Triers 
of Appeals. It is an Appellate Court for the trial 



Development and Liberal Tendency 349 



of bishops and ministers. Each Annual Conference 
is to elect seven elders, to constitute a part of this 
court. In case of an appeal by a minister from an 
Annual Conference, ''with due regard to the wishes 
and rights of the appellant," the elders so elected 
of the three conveniently near Conferences shall 
assemble as this court, with one of the bishops as 
president. The appellant here, as elsewhere, has 
'' the right of peremptory challenge." He may 
challenge so far as to exclude eight, more than one 
third of the court, but he cannot reduce the orig- 
inal number, twenty-one, below thirteen, which is 
necessary as a quorum. And the General Confer- 
ence shall carefully review the decisions of law 
questions contained in the records and documents 
transmitted to that body, and " in case of serious 
error therein shall take such action as justice may 
require." Here is certainly a grand advance step. 
By this plan the guilty will not only be more cer- 
tainly detected, but his proper punishment meted 
out the sooner. By it, also, the innocent is more 
speedily exculpated from all censure. How care- 
fully does the entire mode of trial in the Methodist 
Episcopal Church guard the rights of the individual 
on the one hand, and the purity of the Church on 
the other ! 

The last General Conference also provided for 
more exact justice concerning the trial of a bishop. 
For immoral conduct he is to appear before the 



350 Methodism and American Centennial. 

Court of Triers of five neighboring Conferences. 
The same rights belong to him as to the minis- 
ters. A bishop presides. The accused may chal- 
lenge of the original number, thirty-five, fourteen, 
but no more, so as not to reduce the court below 
twenty-one. And this court has full power to 
try the accused bishop, and to suspend him from 
the functions of his office, or expel him from the 
Church, as they may deem his offense requires." 
The decision of this court, as constituted in the 
case of a minister, except the review of the decis- 
ions upon points of law by the General Conference, 
is final. This was his appellate court, composed of 
his peers, and in every respect competent. But 
heretofore, by the law of the Church, the bishop 
had no appeal whatever. By this provision the 
bishop has an appeal to the General Conference, 
which has final jurisdiction in the case. Thus we 
see that the Church has complete control not only 
of the office, but of the officer. Here, also, the full 
rights of the incumbent are securely protected by 
the aegis of legislative enactment. 

The same General Conference . popularized an- 
other measure concerning this office — that of the 
bishops' support. The bishops are now to be sup- 
ported in part, like the other ministers of the Church, 
by voluntary contributions directly from the people. 
And it was found that the laymen of the Church 
were almost unanimously in favor of this measure. 



Development atid Libei'al Tendency. 351 



This shows how much the laity are attached to the 
episcopacy. This proves, also, that they do not think 
the support of the bishops financially burdensome, 
or a useless expenditure of money. They ask for 
and get the privilege of contributing directly for 
their support, and, doubtless, the bishops will soon 
be thrown on the people for their entire support. 
Liberal changes have also been made respecting the 
general ^uperintendency of the Church, and doubt- 
less more will be made as the wisdom of the Church 
shall think needful. That our episcopacy should 
become properly diocesan we do not think would 
be for the good of the whole Church. That it 
would be less expensive to the Church is proba- 
bly true, but that it would tend to localize feelings 
and preferences, and thus, to some extent, interrupt 
the general harmony, seems quite evident. But 
something like diocesan episcopacy we have al- 
ready, and doubtless more of it will be thought 
necessary. We have had a resident bishop in Af- 
rica, and will soon need one in India, China, and 
perhaps also in Bulgaria and Germany, if they re- 
main connected with us. In the death of Bishop 
Kingsley this necessity is more keenly felt than 
ever before. Few men have the bodily endurance 
sufficient to accomplish what he failed to accom- 
plish. Such sacrifices appear too great for the 
Church, if it is possible to avoid them. That the 
third Restrictive Rule may be so changed as to allow 



352 Methodism and American Centennial. 

this kind of episcopacy is quite evident. And 
however it might apply to foreign fields, whether 
it would be best for our home work is an open 
question. The time may come when it will be 
thought best to make the bishops diocesan for a 
term of years. This would be better, undoubtedly, 
than to make them diocesan for life. Whether or 
not the bishops should be elected for a term of years, 
is a question upon which the Church is entering more 
fully than ever before. That there are some valid 
reasons for the Hfe-tenure of the office cannot be 
doubted, and that this has its similitude in the 
office of supreme judge of the United States is 
worthy of note ; and if the one is not inimical to the 
republican principles of our Government, the other 
need not be. But it is thought both of these will 
undergo a change in time, as rotation in office 
seems to be a fixed and fundamental principle in 
the American mind. This is the tendency of 
thought in the Methodist Episcopal Church. And 
the bishops themselves, instead of having any de- 
sire to tyrannize over the Church, are leading the 
Church to broader and purer principles of Christian 
brotherhood and ecclesiastical freedom. 

This was beautifully manifested during the dis- 
cussion of the lay delegation question. While they 
all concurred in the movement, some of them broke 
away from their usual custom of silence upon contro- 
verted matters, and earnestly espoused the cause. 



Development and Liberal Tendency. 353 

And no persons in the Church more heartily ap- 
proved of the final adoption of this measure than 
did these superior officers. 

The subject of the official and legal introduction 
of laymen into the Annual Conferences is now being 
brought forward. Laymen have been for years 
present at the Annual Conferences by the appoint- 
ment of the district stewards to take part in the 
assessment and disbursement of most of its finan- 
cial matters, but have not been in law recognized 
members of the Conference. Perhaps these, and a 
few others, may be so recognized by the General 
Conference action before long. And we presume 
there will be but little opposition to this measure 
from any source, for the argument will likely pre- 
vail that what we have already in fact we might as 
well have in law. 

It is true, the Church has not always adopted every 
change that has been even sincerely proposed. To 
do this would subject it to the evils of special legis- 
lation. To preserve its unity it wisely makes laws 
not for any class, or section, or locality, but for the 
whole Church. And believing, as Pressense says, 
that within certain limits Church government is as 
supple as it is simple, it will ever be ready to amend 
as the wisdom and piety of the Church may sug- 
gest. 

We have been thus careful to note the liberal 

tendency of the Church's history for two reasons : 
23 



354 Methodism and American Centennial. 

first, to show that we never have been, and are not 
now, tending to prelacy. The whole grand march 
of our history has been constantly in the opposite 
direction. Wherefore, then, the occasional cry, in 
and out of the Church, that we are tending to 
Rome ? Secondly, to show how far we have gone 
away from original Methodism toward absolute de- 
mocracy and independency. And, having gone so 
far, do these things suggest that we continue to go 
on ? Is it not a proper inquiry for us now, whether 
we have not got far enough away from the justifia- 
ble autocracy of Wesley and Asbury? Or is there no 
stopping-place this side of absolute democracy, the 
weakest and least secure form of government known ? 
What Methodist would wish to exchange the his- 
tory of Methodism for that of Independency or 
Presbyterianism, illustrious as they are? We be- 
lieve that no part of our government has had as 
much to do in securing the grand success of the 
past century as our moderate, unifying, executive 
episcopacy. Let us keep it. 



Providential Favor Attending the Church, 355 



CHAPTER XVI. 
Providential Favor Attending tlie Ohuroli. 

ASIDE from the missionary labors of John and 
Charles Wesley and George Whitefield, Meth- 
odism was introduced into America in 1766 by a 
colony from Limerick, Ireland. It did not here 
find every thing ready for its reception. Very 
far from it. Persecuted, and its name cast out as 
evil in Great Britain, what else could it expect in 
this province of King George III.? Then the 
Church of England had been established by law in 
the United States one hundred and fifty-nine years. 
She had here about two hundred and fifty ministers 
and three hundred Churches. Thus the Episcopa- 
lians had this great advantage as -to time from the 
planting of the Episcopalian colony by Captain 
John Smith at Jamestown, Va., in 1607. 

Congregationalism had its origin in the United 
States by the landing of the Pilgrim Fathers in 
1620. She was thus in the field one hundred and 
forty-six years before Methodism. And when the 
humble Methodists began their toil the Congrega- 
tionalists had already about five hundred pastors 
and six hundred Churches. 

Soon after the landing of Hudson, in 1609, a com- 



356 Methodism and American Centennial. 

pany of Dutch landed on Manhattan Island. This 
is thought to be the origin of the Reformed (Dutch) 
Church in the United States. But the records of 
that Church date no further back than 1662 ; it is, 
however, evident that this Church existed here at 
least one hundred and forty-four years before Meth- 
odism. And at that time she had about one hundred 
and thirty ministers, and as many congregations. 

Presbyterianism was planted in America by the 
importation of some slaves from Scotland during 
that dark period of Scotland's histor}% from 1660 to 
1685. About the year 1700 Churches were formed 
in and around the city of Philadelphia. Rev. Fran- 
cis M'Kenzie was the first regular Presbyterian min- 
ister in the United States. The first presbytery was 
formed in Philadelphia in i^co. And when Meth- 
odism appeared she had about one hundred minis- 
ters and three hundred Churches. 

The first settlement of Lutherans in this country 
was made in New York by Hollanders soon after 
the establishment of the Dutch West India Com- 
pany. In 1669 Rev. Jacob Fabricus arrived from 
Germany. The eminent apostle of Lutheranism, 
Henry M. Muhlenberg, arrived in 1742. The first 
synod was held in 1748. Finally, in 1766, the epoch 
of American Methodism, she had twenty-five min- 
isters and sixty Churches. 

The Roman Church dates its origin in the United 
States from the landing of Spaniards in Florida, 



Providential Favor Attending the Church. 357 

under the leadership of Melendez, September 7, 
1565. Their next settlement was made in 1634 by 
Lord Baltimore, in Maryland. Soon their priests 
penetrated far into the interior, and many of the 
towns and cities of the upper Mississippi and the 
Lakes, such as Joliet and Marquette, are abiding 
memorials of their self-sacrificing toil. At the rise 
of Methodism, in 1766, there were in this country 
between twenty-five and thirty thousand Roman 
Catholics. 

The true origin of the Baptist Church in the 
United States was at Dover, New Hampshire, in 
1635, There a Baptist preacher from England, 
Hansard KnoUys, began to preach to a congrega- 
tion ; but in 1639 he resigned and returned to En- 
gland. In this year, at Providence, Rhode Island, 
Roger Williams and Ezekiel Holliman, having im- 
mersed each other, and then ten others, formed 
themselves into a Baptist Church. This is com- 
monly acknowledged to be the origin of the Baptist 
Church in the United States. Now, we have before 
us no exact statistics of the number of Baptists in 
this country in 1766. But in 1790, twenty-four 
years afterward, this Church had a membership of 
seventy thousand and seventeen. In the South 
alone in 1776 it had one hundred societies. It i 
then, probable that at the origin of Methodism, in 
1766, the Baptists had ten thousand members and 
fifty ministers. 



358 Methodism and American Centennial. 

The Society of Friends originated in Xew York, 
in 1656, under the ministr}- of Robert Hodgson, a 
Quaker preacher from England. In 1670 a yearly 
meeting was held on Long Island. Their first meet- 
ing-house in this land was built in New York in 
1690. In 1682 William Penn and his colony landed 
in Philadelphia. How many the Friends numbered 
at the introduction of Methodism we have now no 
means of knowing, but simply that their societies 
existed here one hundred years before. 

AVe have in the histor}' of this nation traces 
of Spanish and Portuguese Jews as early as 1660. 
They were among the early settlers of Manhattan 
Island. Their first synagogue v\-as built in 1706, in 
the city of New York. Thus this Church existed 
here sixty years before ^Methodism. 

The Moravians were here as early as 1632, and 
their Church was organized in the city of New York 
in 1748. 

But the political condition of the countr}* was 
also unfavorable for the planting, training, and 
growth of ^Methodism. The first evangelists, mis- 
sionaries, and preachers were foreigners, as must of 
necessity be the case in all foreign religious propa- 
gandism ; and this fact of itself was sufficient to lay 
them open to suspicion and persecution. The first 
preachers were mostly from England. When Philip 
Embur}- landed, in 1760, six years before the recog- 
nized epoch of Methodism, the elements of strife 



Providential Favor Attendiiig the CJmrch. 359 

were already visible ; the contest was preparing, the 
cloud was lowering, the war was brewing. In that 
very year the Lords of Trade advised the taxing of 
the colonies. The next year James Otis, the morn- 
ing star of the Revolution, began his appeals in 
Boston for the rights of the people. Offense fol- 
lowed offense, and surge followed surge. Finally, in 
1766, the epochal period of Methodism, such was 
the agitation in the colonies that they compelled 
the repeal of the memorable Stamp Act. The first 
annual Conference in America was held in Phil- 
adelphia during the stormy year of 1773, in which 
Parliament passed the famous act respecting tea, 
which act was followed by pitching a cargo of the 
tea overboard in Boston harbor. In that first con- 
ference all of the preachers save one were foreign- 
ers. And during the Revolutionary storm which 
followed, all of them but one returned to England 
or located. But this child of Providence was not 
to be lost in the wilderness ; but, protected and 
nurtured, it grew hardy and strong under these in- 
hospitable circumstances. Because of the demoral- 
izing effect of war upon religion, it would not be 
strange if the Methodist Church had decreased dur- 
ing the war period. At the first Conference, in 1773, 
she numbered eleven hundred and sixty members. 
In 1783, the year of the treaty of peace, she num- 
bered thirteen thousand seven hundred and forty 
members, being an average yearly increase, for ten 



360 Methodism and American Centennial. 

years, of one thousand two hundred and fifty-eight, 
and this in the midst of the ravages and desolations 
of a terrible war. And in only two years out of the 
ten was there the smallest decrease in the reported 
membership. The first, in 1778, was caused by the 
return to England of some of the preachers, whose 
charges were consequently not reported to the Con- 
ference : the second, in 1780, was caused by the 
separation of the brethren in Virginia on the sacra- 
ment question. The Conference of that year passed 
a resolution, saying that they were no longer recog- 
nized as Methodists in connection with Mr. Wesley. 
Hence they were not reported as members of the 
Church. Thus in these two years to which we have 
referred there was no real, but only an apparent, de- 
crease in the number of Methodists. At the close 
of the war the Methodist Church ranked the fifth in 
numbers, although some other denominations had 
more than one hundred years the start of her. 
From the organization of the Church, in 1784, it has 
progressed steadily and grandly. And if at any 
time it has in the storm lost a branch, the loss has 
only caused the remaining ones to have a more vig- 
orous growth. 

The Canadian Conference was, in 1828, separated 
from the Church by mutual consent, yet even that 
year the Methodist Episcopal Church had a hand- 
some increase of membership. And during the 
Methodist Protestant secession, between 1828 an4 



Providential Favor Attending the Chitrch. 361 

1832, there was a net increase of over one hundred 
and twenty-nine thousand. The Wesleyans left in 
1842, still there was but little decrease during two 
years. The apparent decrease from i860 to 1864 
was caused mainly, as once before, by the lack of 
a complete report of the border charges. Thus we 
see that, even amid the most adverse circumstances, 
such as the persecution of wealthy and aristocratic 
Churches, the jeopardy and ravages of war, and oc- 
casional factions, the Methodist Church has never 
truly waned. Had not her system been blessed 
with more than common resistance and recuperative 
energy she would have been broken down long ere 
this. But God has been in the Church and among 
the people. Hence, not in vain boasting, but in 
simple truth, we put forth this statement : " It may 
be questioned," says the London Quarterly Re- 
view," July, 1856, ''whether any form of Church 
government in the world has more of the elements 
of power and permanence than this, (the Methodist 
Episcopal Church,) which expresses Wesley's own 
idea of a fully organized Church." 

But the Divine favor has been manifested in the 
development of many and great benevolent agencies 
of the Church. Its Sunday-school work is prominent 
among the agencies for training the youth of the 
nation for Christ. Its mission stations dot almost 
every inhabited part of the globe. While cheerfully 
contributing its part toward the common schools 



362 Methodism and American Centennial. 

of the land, it has also, with the bountiful benefac- 
tions of the people, erected and filled with students 
a large number of academies, colleges, universi- 
ties, and seminaries for the higher training of the 
young. With its unequaled denominational pub- 
lishing house, it sends broadcast a vast, and varied, 
and virtuous literature, to enlighten and purify the 
homes of the people. 

The spiritual songs of Methodism have revolu- 
tionized the psalmody of the last century. Its 
spontaneous social means of grace have broken up 
the rigid formality of other days. Its freedom of 
worship has cracked the shell of old orthodoxy, and 
brought out woman into a larger sphere, to speak, 
and pray, and work for the reformation and salva^ 
tion of the race. Its fervent and fearless preaching 
has had a force and favor among the people not 
witnessed since apostolic times. Its revivals have 
been transfused, like life-throbs, into every religious 
body. Surely the Lord has been with us ! 



Other Methodisms in the United States. 363 



CHAPTER XVIL 



Brief History of Other Methodisms in the United States. 



E think it will be of general interest to pre- 



' * sent here a brief history of other Methodist 
Churches, and this must be chiefly of a statistical 
character. We will first refer to those larger bodies 
within the United States, the largest of which is 
the Methodist Episcopal Church, South. ' This or- 
ganization was caused by the withdrawal, in i8z|4, 
of most of the slave-holding Conferences from the 
jurisdiction of the Methodist Episcopal Church, be- 
cause a majority of the General Conference of that 
year voted not to allow a slave-holding bishop to 
exercise his episcopal office while a slave-holder. A 
Southern Convention was soon after called, and 
convened in Louisville, Kentucky, May, 1845, where 
the work of organization was completed. They 
held their first General Conference in Petersburgh, 
Virginia, 1846. This body has now eight bishops. 
Its Book Concern is located at Nashville, Tennessee. 
It publishes eight periodicals, besides numerous Sun- 
day-school helps. Its latest reports are as follows : 
Traveling preachers, including 261 superannuated, 
3,485; local preachers, 5,356; members, including 
preachers, 712,765 ; Sunday-schools, 7,204 ; Sunday- 




364 Methodism and American Centennial. 

school teachers, 48,826 ; Sunday-school scholars, 
328,634. Ten years ago (1865) this Church had 
2,591 effective preachers, 4,904 local preachers, and 
708,949 members. It suffered very greatly, numer- 
ically and financially, during the war, and its recu- 
peration is difficult and slow. 

Next in order of numerical greatness we mention 
the African Methodist Episcopal Zion Church. It 
dates its origin about 18 18 in the city of New York. 
It was the indirect result of the Allenite schism in 
1 8 16, of which we will soon speak. Allen had or- 
dained a colored local preacher of the Methodist 
Episcopal Church, and placed him over a congrega- 
tion in New York. At that time there were about 
840 colored members in the various Methodist 
Churches in the city, and in 1821 only 61 remained. 
Through the influence of Allen's congregation chief- 
ly they had been led away ; and, becoming dissatis- 
fied with Allen's jurisdiction, they withdre\v from 
him, and organized a Church of their own. For 
several years the Allenite Church was much the 
larger, but for some reason of late the other has been 
much the more prosperous. They have 6 bishops, 
1,200 traveling preachers, 800 local preaghers, and 
225,000 members. 

The African Methodist Episcopal Church is next 
in numerical order. It originated in Philadelphia 
in 1 8 16. Many of the colored Methodists did not 
feel at home with their white brethren in the same 



Other Methodisms in the United States, 365 

Church. Hence, withdrawing from the Church, 
Bishop White, of the Protestant Episcopal Church, 
ordained a colored preacher for them, and in 1793 
Richard Allen, a wealthy colored member, built a 
church for them on his own ground, and it was dedi- 
cated by Bishop Asbury and named Bethel, as the 
first church of the former denomination was called 
Zion. They engaged by charter to remain in con- 
nection with the Conference, but strife arose, and 
they appealed to the Supreme Court, which decided 
in their favor, and they became independent. They 
now have 6 bishops, 600 traveling preachers, 1,450 
local preachers, and 200,000 members. They have 
one good periodical and a small Book Concern. 

The next in size is the United Brethren Church. 
This is classed under Methodist bodies, we suppose, 
because it has Methodist doctrine and usages, and 
also the itinerancy and bishops. This Church sprang 
from William Otterbein, a German divine, who came 
to this country in 1752, and who assisted Dr. Coke 
at the ordination of Bishop Asbury, in 1784. Its 
first Conference was held in Baltimore in 1789, five 
years after the organization of the Methodist Epis- 
copal Church in the same city. They have 4 bish- 
ops, 48 Annual Conferences, 967 traveling preach- 
ers, 1,709 local preachers, and 131,850 members; 
1,780 church edifices, and 249 parsonages, and 
church property valued at $2,502,800. They report 
also 2,644 Sunday-schools, with 148,694 scholars. 



366 Methodism and American Centennial. 

They have a publishing house with capital invested 
to the amount of $129,826. They publish also three 
periodicals of respectable character, besides Sun- 
day-school papers. 

In numerical order next comes the Evangelical 
Association. It originated with Jacob Albright, a 
native of Eastern Pennsylvania, though of German 
parentage. He was a member of the Methodist 
Episcopal Church ; but deploring the low state of 
religion among the Germans, he felt himself called 
to work a reform among them. He began these 
labors in 1790, and although at first having no 
thought of organizing a Church, yet his labors were 
so successful that a meeting was called and the peo- 
ple elected and ordained him as their pastor. This 
occurred about 1800. In 18 16, after several Annual 
Conferences had been held, a General Conference 
was held in Union County, Pennsylvania, where the 
organization of the Church was completed. 

They report 4 bishops; 18 Annual Conferences; 
835 traveling preachers; 503 local preachers; 95,258 
members ; 1,233 churches, valued at $2,935,006; par- 
sonages, 322, valued at $384,049 ; Sunday-schools, 
1,509; teachers, officers, and scholars, 106,965. 

Next in numerical strength is the Colored Meth- 
odist Episcopal Church of America. This Church 
was organized under the direction of the Method- 
ist Episcopal Church, South, after the war, being 
formed in December, 1872. It has thus been organ- 



OtJier Methodisms in the United States. 367 

ized only about three years. It has 4 bishops, 
14 Annual Conferences, 635 traveling preachers, 
683 local preachers, and about 80,000 members. 

We will here refer to the Methodist Protestant 
Church, although, perhaps, the Methodist Church," 
of which we will shortly speak, is a little larger ; but 
in order to avoid the repetition of some historical 
facts we will follow the order indicated. Perhaps as 
early as 18 16 the question of lay representation in 
the General Conference began to be agitated. To 
give force to this agitation these reformers began 
in 1820 to publish a paper in Trenton, New Jersey, 
entitled the Wesley an Repository," which was 
continued until the General Conference of 1824. 
To further promote their purposes a Union Soci- 
ety " was organized in Baltimore. In 1824 they be- 
gan to publish a periodical with the captivating title, 
Mutual Rights." Their chief purpose was to se- 
cure lay delegations in the General Conference, the 
law-making body of the Church ; all other points, 
such as the episcopacy and the presiding eldership, 
their champion, M'Caine, said they regarded as of 
minor importance. They met in Baltimore in 1827, 
and organized a new society called ''The Associated 
Methodist Reformers." In another convention in 
the same city, in 1828, " articles of association " were 
adopted ; but at a convention in the same city, in 
1830, by the adoption of a constitution and Dis- 
cipline the Methodist Protestant Church " was 



368 Methodism and American Centennial. 

organized, and started upon an independent ecclesi- 
astical career. 

This new denomination reported at the first 5,000 
members and 83 preachers. Almost from the first 
the question of colored suffrage was a disturbing el- 
ement. It continued to agitate the Church more or 
less for twenty-eight years ; but the Northern por- 
tion not being able to carry their measure, in 1858 
nineteen Northern Conferences withdrew from their 
Southern brethren, and their representatives met in 
Springfield, Ohio, and organized a Church, retaining 
the old name and Discipline, except such parts as 
appeared to them to countenance slavery. Then 
for nine years there existed a Methodist Protestant 
Church, North, and a Methodist Protestant Church, 
South. In 1865, for the purpose of uniting the 
Northern Church with the American Wesleyan 
Methodist Church, a preliminary meeting was held 
in Cleveland, Ohio. Another convention for a sim- 
ilar purpose was held in Cincinnati, Ohio, in 1866; 
the work of organization was completed at its first 
General Conference in Cleveland, in 1867. As a com- 
promise measure, the name " The Methodist Church" 
was adopted. It was afterward found that but few 
of the Wesleyans actually entered into this new 
combination, the leading ministers preferring to re- 
turn to the Methodist Episcopal Church. The de- 
nomination has a publishing house in Pittsburgh, 
Pennsylvania, and issues a good religious paper — 



Other Methodisms in the United States. 369 

" The Methodist Recorder " — of which Rev. Alex- 
ander Clark, D.D., is editor. They report 775 
itinerant and 507 unstationed preachers, 53,400 
members, 1,783 probationers, 667 church edifices, 
and 171 parsonages, with total value of church prop- 
erty $1,767,140. They also have a college of fair 
ability at Adrian, Michigan, which is doing a good 
work in training young men for their ministry. 

Between this Church and the Methodist Protest- 
ant Church negotiations are pending for union. In 
October, 1875, the commissioners met in Pittsburgh, 
Pennsylvania, and agreed on a basis of union to be 
submitted to the several Annual Conferences of the 
two Churches, and it is believed that the basis will 
be accepted and the union finally effected. They 
both agree to maintain the old name, The Meth- 
odist Protestant Church." This old Church now 
reports 650 itinerant preachers, 200 local preachers, 
49,319 lay members, besides an estimated number 
of 15,000 failing to report; Sunday-school scholars 
estimated at 50,000. They publish a good period- 
ical, the Methodist Protestant," of which Rev. 
E. J. Drinkhouse is editor. They have a college of 
moderate parts located at Westminster, Maryland. 
Because of the devastation during the war, and the 
process of absorption since the war, this Church has 
had great difficulty to achieve any success, if, indeed, 
it has not been engaged in a struggle for mere 

existence. 
24 



370 Methodism and American Centennial. 

The American Wesleyan Methodist Church was 
organized because it was supposed that the Meth- 
odist Episcopal Church was not sufficiently anti- 
slavery. Rev, Orange Scott, a prominent minister 
of those times, withdrew from the Methodist Epis- 
copal Church in 1842, and a number of others fol- 
lowed him as their standard-bearer. In 1843 ^ con- 
vention was held in Utica, New York, and organ- 
ized the " Wesleyan Methodist Connection." They 
have a small publishing house at Syracuse, New. 
York, from which is issued the denominational peri- 
odical called the " American Wesleyan," and Rev. 
J. N. Stratton is both book agent and editor. They 
report 250 itinerant and 190 local preachers, and 
20,000 members. The Church is gradually de- 
clining. 

One of the minor organizations is the Free Meth- 
odists. It was, according to the ''American Cyclo- 
pedia," organized in i860, and now has 170 preach- 
ers and 6,000 members. 

The Primitive Methodists of the United States is 
not an offshoot of the Methodist Episcopal Church. 
In 1829 four Primitive Methodist preachers came 
to the United States from England, and began to 
preach in New York, Philadelphia, Albany, and 
some other places. They seem not to have been 
very successful in the East, but more prosperous in 
the West. In 1842 a small colony of them came 
from England and settled in Illinois, and are mostly 



Other Methodisms in the United States. 371 



now found in this State and Wisconsin. They still 
hold some relation to the Primitive Methodists in 
England. They now report in all 45 preachers and 
2,800 members. 

The Congregational or Independent Methodists 
are such as for any reason have become independ- 
ent and separate Churches, having no official con- 
nection with any other Church organization. Usu- 
ally in a brief period of time the local congregation 
becomes extinct, or is absorbed by some other re- 
ligious body. Of these Methodists there are sup- 
posed to be 23 preachers and 9,500 members. 

The first six of the above bodies are episcopal in 
their form of government. Add to their statistics 
those of the Methodist Episcopal Church, which 
are 10,923 itinerant and 12,881 local preachers, and 
1,580,559 members, and we have as a total of Epis- 
copal Methodists in the United States 18,645 itin- 
erant and 23,382 local preachers, and 3,025,427 
members. The last six are non-episcopal, and ag- 
gregate 1,808 itinerant and 1,002 local preachers, 
and 147,802 members. 



372 Methodism and American Centennial. 



CHAPTER XVIII. 
Union of Methodisms. 

PROVIDENCE is saying to the camp of Israel 
to-day, Draw closer together ; and it is reason- 
able to think that the Churches of similar faith 
and polity would be first and freest to heed this 
indication of Providence. And, first of all, there 
must be spiritual union ; this will lead to fraternal 
union, and this to organic union. This is God's 
order, and none other can succeed. 

The Christian forces of the age are centripetal, 
and no human power can change them. It is the 
pillar of cloud and of fire of Divine Providence, and 
he who does not step to the front in the light, with 
God's marching hosts, will grope his way in dark- 
ness, and will finally be overwhelmed in the sea of 
divine displeasure. Will that period ever come 
when there will be but one visible Church ? when 
there will be but one faith ? We know that we 
have been accustomed to argue that numerous 
Churches of different faiths are a blessing to our 
world. Perhaps this, in the balancing of good and 
evil, is correct ; but is it not accommodating the 
Churches to a recognized evil ? After all, there can 
be but one true faith ; and every departure from it, 



Union of Methodisms. 



373 



however great or small, must be an evil. In other 
words, is it better that men should disagree than 
that they should agree ? Is confusion better than 
order? Is division better than unity? Uniformity 
in every other department of thought is considered 
of great value. Why should not a unity of faith in 
religion be considered of equal importance? If it 
is well that we now agree upon cardinal points, 
would it not be better still if we also agreed upon 
all? If division and dissension is an evil in a local 
society, is it not an evil in the general community? 

Now I beseech you, brethren, by the name of our 
Lord Jesus Christ, that ye all speak the same thing, 
and that there be no division among you ; but that 
ye be perfectly joined together in the same mind 
and in the same judgment." i Cor. i, lo. " For 
ye are yet carnal : for whereas there is among you 
envying, and strife, and divisions, are ye not carnal, 
and walk as men ? For while one saith, I am of 
Paul ; and another, I am of Apollos ; are ye not 
carnal?" i Cor. iii, 3, 4. Evidently Paul did not 
consider a difference of thought and of judgment a 
blessing, but a great evil. 

But prophecy clearly indicates a time when there 
shall be unanimity in religious belief. Thy watch- 
men shall lift up the voice ; with the voice together 
shall they sing : for they shall see eye to eye, 
when the Lord shall bring again Zion." Isa. Hi, 8. 
Moreover, thou son of man, take thee one stick, 



374 Methodism and American Centennial. 

and write upon it, For Judah, and for the children of 
Israel his companions : then take another stick, and 
write upon it. For Joseph, the stick of Ephraim, 
and for all the house of Israel his companions : and 
join them one to another into one stick ; and they 
shall become one in thine hand." Ezek. xxxvii, 
i6, 17. ''And other sheep I have, which are not of 
this fold : them also I must bring, and they shall 
hear my voice ; and there shall be one fold, and one 
shepherd." John x, 16. " Neither pray I for these 
alone, but for them also which shall believe on me 
through their word ; that they all may be one ; as 
thou. Father, art in me, and I in thee, that they also 
may be one in us : that the world may believe that 
thou hast sent me." John xvii, 20, 21. ''There is 
one body, and one Spirit, even as ye are called in 
one hope of your calling ; one Lord, one faith, one 
baptism, one God and Father of all, who is above 
all, and through all, and in you all." Eph. iv, 4-6. 
Paul, recognizing the diversity of beliefs that are 
in the world, speaks of the agencies that are to 
be employed " till we all come in the unity of the 
faith." Eph. iv, 13. The very least that can be 
said of these Scriptures is, that they teach, first, 
that the diversity of religious belief in the world is 
not what God desires. And, second, presuming that 
these prophecies will be fulfilled, they declare that 
the period will come when there will be one uni- 
versal faith among Christians, and there will be one 



Union of Methodisnis. 



375 



fold and one Shepherd. But will that be in time or 
in eternity? We believe that it will be in time, but 
perhaps very near its close. 

But if it shall be reserved for eternity, the nearer 
earth approximates to the character of heaven, surely 
the better it will be. But whichever it shall be, 
there is an evident and providential coming to- 
gether of the religious bodies of the world. Society 
has reached its maximum limit in its disintegration 
and division of proper religious belief. Hereafter 
centralization and unification will go on more or less 
rapidly, preparatory to the ushering in of millennial 
glory. Evangelical alliances and Christian conven- 
tions are not without important religious signifi- 
cance. Commissions of fraternal greeting and prop- 
ositions for ecclesiastical union are not simply the 
accidents of the hour. They are the divine fore- 
shadowings of a glorious consummation. It ap- 
pears to be the indication of Providence, and it 
certainly accords with human reason, that those 
bodies having similar faith should be the first to 
coalesce. Hence all Presbyterian bodies have the 
question of union under advisement. In the union 
of the Old and New School, which was the first 
great schism in any religious body in the United 
States, how befitting that they should take the in- 
itiatory step. The work of the fusion of the Pres- 
byterian elements, with such a grand beginning, can- 
not, and should not, stop at this. It must go on. 



3/6 Methodism and American Centennial. 

Union is also the living theme among the differ- 
ent Baptist bodies ; and while the last Church to 
suffer any great dismemberment, she may also be 
the last in being firmly bound together. But the 
great work of restoring sundered ties, of healing 
old breaches, and binding up ugly wounds, has 
already commenced in the Methodist family. And 
that man is unworthy the name who would tear 
agape that bleeding wound afresh." 

There is much to forgive and forget by us all ; 
but to do this is magnanimous and Christ-like. Al- 
lowing that we were justified in forming separate 
bodies, can we now justify ourselves in continuing 
separate bodies? It is admitted that the main 
causes or occasions of separation have passed away 
forever ; and if we would not have separated had 
not those causes or occasions existed, why should 
we now remain divided when those causes have 
been destroyed ? There can be no good reason as- 
signed, unless new and adequate causes for separa- 
tion have arisen. These have not existed. They 
do not now exist. The chief cause of the Protest- 
ant separation in 1830 was the lack of lay repre- 
sentation in the Church. Had the General Confer- 
ence in 1828 incorporated it into the system, just as 
it is now, they most certainly would not have sep- 
arated. 

The ''Methodist Recorder," May 25, 1820, said, 
when Rev. John Scott, D. D., \v^s editor, " Such a 



Uniojt of Methodisms. 



?>77 



plan would have been accepted by the reformers." 
That measure is now carried in the Methodist 
Episcopal Church, and as it is not perfect, it will 
be modified and changed from time to time, as 
the wisdom and piety of the Church may think 
needful. 

The work of reunion has begun where disunion left 
off. ''The Methodist" and the Methodist Protest- 
ant Churches, by their commissioners, have substan- 
tially agreed upon a basis of union. We hope and 
believe that the basis will be ratified by both bodies. 

The first and great cause of the Wesleyan Meth- 
odist separation in 1843 "^^^ slavery. They believed 
that the Church was not sufficiently radical upon this 
great question. And it is to be believed that had 
the General Conference of 1840 clearly and forever 
freed the Church from all appearance of compromise 
with this great evil, whatever else might have been 
the result, the Wesleyan Methodist Church would 
never have been organized. This position is in- 
dorsed by Matlack, Prindle, and Lee, three eminent 
ministers of that Church who have recently reunited 
with the Methodist Episcopal Church. The follow- 
ing quotations are from a letter published : The 
providential cause of our denominational existence 
was removed. The distinctive character which that 
cause had given the Wesleyans, almost exclusively, 
for many years, had become the common trait of 
American Methodism," " We first met with breth- 



378 Methodism and American Centennial. 

ren of other branches of Methodism in council at 
two conventions in view of effecting an organic re- 
union. But this was found impracticable. Only- 
four (so far as reported at Cleveland) of our minis- 
terial associates ultimately united with those known 
as the ' Methodist Church.' " Thus under the influ- 
ences which have not been personal or mercenary, 
but providential, they, the ministers and people, are 
returning to meet a cheerful greeting upon the 
equal and broad platform of American Methodism. 
" For," say those eminent ministers, it cannot be 
possible that mere ecclesiastical formula shall for- 
ever keep asunder the communicants of the differ- 
ent branches of Methodism, whose articles of faith, 
views of personal experience, modes of worship, and 
endless destiny are positively one and indivisible." 
This is a noble sentiment. It is not tainted with 
sectarian bias, but is fragrant with the broadest and 
purest catholicity. With it what true Methodist 
would wish to disagree ? 

In 1844 the Methodist Episcopal Church suffered 
its greatest dismemberment. It was almost an equal 
division of the ecclesiastical body. Not simply 
slavery in the Church, but in the high places of the 
Church, was the only occasion or cause of this sepa- 
ration. And it appears to us unwise and unprofitable 
to now discuss whether it was a mutual separation 
or an unwarranted division of the Church. Divided 
\\ e <7rr, is the fact with which we have to deal. And 



Union of Methodisms. 



379 



we should give ourselves wholly to words and deeds 
of comity and amity, and mutually hope and pray 
for a speedy healing of the breach and a restored 
union. 

Under the providence of God, in an hour when 
we little expected it, slavery perished forever. And 
let us now, in Church as well as in State, meet to- 
gether and mutually ''bury the hatchet" forever. 
Let each proclaim for the other universal amnesty. 
What generous soul wishes to harrow up the parti- 
san feelings of the past ? Who wishes to live on 
hate rather than love? '' Of these things put them 
in remembrance, charging them before the Lord 
that they strive not about words to no profit, but to 
the subverting of the hearers." 2 Tim. ii, 14. But 
despite these efforts of the few, the work of recon- 
ciliation and reunion will go on. Those who are 
engaged in blowing up strife will at last " blow out," 
and the authors of discord will perish with their 
names. 

In coming together we have no confession of faith 
to alter or to form. We are all agreed upon the 
standards of doctrine. With few and slight excep- 
tions, our books of Discipline are the same. Our 
means of grace are the same, in which we sing the 
same inspiring songs. Why, then, should Vv^e not be 
one? In the language of our venerable Bishop 
Morris, ''Why should an honest difference of opin- 
ions in regard to points of minor importance operate 



380 Methodism and American Centennial. 

to sever hundreds of thousands of brethren and 
sisters who believe in all the essentials of Method- 
ism, both in doctrine and discipline?" Our Church 
has been most anxious and forward in sending out 
commissions and propositions for reunion. And, 
although larger and more influential than any other, 
these acts certainly speak well for her generosity. 
But, having done so, she doubtless has done nothing 
more than her Christian duty. In view of these 
facts, why should not the different Methodist bodies 
unite? We think we should unite because we are 
descendants of the same spiritual father, Wesley ; 
we are brothers, we are friends. During a certain 
Avar between the English and French, in a dark 
night two war-vessels met in dreadful encounter, 
supposing themselves enemies. But when the dark- 
ness lifted and the morning came, they saw that 
they were both flying the English flag. 

So with the Methodist Churches. Because of the 
darkness of error we have been antagonists. But, 
thank God ! daylight is rapidly coming on ; the mist 
is lifting, and we shall soon see that we are all 
friends, and sailing under one flag. We should 
form one, because in so doing it would take a cud- 
gel out of the hands of our enemies and give us in- 
creased power in the world. There is no need of 
arguing the fact that the Christian Churches have 
suffered much at the hands of infidelity because of 
her numerous and needless divisions. 



Uni07i of Methodisrns. 



381 



As a general principle, diffusion is weakness, con- 
centration is strength. A thousand barrels of pow- 
der scattered, a grain in a place, and fired at intervals, 
would burn, it is true, but would produce no concus- 
sion. But, placed together in an effective position 
they would lift up a mountain, and cast it into the 
sea. O what mountains of error are to be removed ! 
The order seems imperative to the Churches — Con- 
centrate your power ! Separate the atoms which 
make the hammer, and each would fall on the stone 
as powerless as a snow-flake ; but welded into one, 
and wielded by the strong arm of the quarryman, it 
will break the massive rocks asunder. Separate the 
waters of Niagara into drops, and they would fall as 
feebly as the dew upon the tender plant ; but com- 
bine them, and they would quench the belching fires 
of Vesuvius. And as we are all fighting the same 
errors, the same enemy, we can surely do it more 
successfully by combining our strength, concentrat- 
ing our forces, and walking forward in solid column. 
An old fable tells us that the majestic form of Truth 
once walked the earth, but was dismembered, and 
that the sundered parts are wandering up and down 
in ceaseless, weary search, each for the others. So 
shall it be with the divided body of our Lord ; for 
each separate member is still vital with the memory 
of the old and loving union, and it will never be at 
rest till it finds all the others. And, thus united, it 
shall be holy and without blemish ; love shall distill 



382 Methodism and American Centennial. 



from its lips, and its words shall be- like celestial 
music, and it shall bear upon its placid brow the 
warrior's wreath, and in its holy hand the victor's 
palm. Thank God ! the key-note of that glorious 
time has been struck. The ends of the earth have 
heard it. 

" Put golden padlocks on truth's lips, 

Be callous as ye will, 
Form soul to soul, o'er all the world, 

Leaps one electric thrill." 

" Thus to the Father prayed the Son, 
One may they be as we are one. 
That, I in them, and thou in me, 
They one with us may ever be. 
Children of God. combine your bands ! 
Brethren in Christ, join hearts and hands. 
And pray, for so the Father willed, 
That the Son's prayer might be fulfilled." 



APPENDIX. 



" If all legislators and preachers knew precisely the state of facts in society, they 
could legislate and preacli with vastly more effect."— Edwaed D. Mansfield, LL.D. 



RELIGIOUS STATISTICS. 

1766.— EPOCHAL METHODIST PERIOD. 
Statistics : 1 local preacher and 5 members. 

In October of this year Phihp Embury, a local preacher, organized in the city of 
New York a Society of five members, the first Methodist organization in America. 

1773.-FIR9T CONFERENCE PEPJOD. 
The first Conference of Methodist Preachers in America was held in Philadelphia, 
July 4, of this year. It was convened by the call of Kev. Thomas Eankin, John 
Wesley's superintendent, and presided over by himself. The appointments made 
were as follows : — 

New York, Thomas Eankin, to change in four months ; Philadelphia, Oeorge 
Shadford, to change in four months; New Jersey, James King, William Watters; 
Baltimore, Francis Asbury, Robert Strawbridge, Abraham Whitworth, Joseph 
Yearbry ; Norfolk, Richard Wright; Petersburgh, Robert Williams. 

Statistics: New York, ISO; Philadelphia, 180; Virginia, 100; New Jersey, 200; 
Maryland, 500. Total preachers, 10 ; members, 1,160; edifices, 2. Increase In eight 
years, 9 preachers, 1,155 members, 2 edifices. 

1776.— NATIONAL INDEPENDENCE PERIOD. 
The fourth Conference was held in Baltimore, May 24, of this year. 
Statistics: Preachers, 24; members, 4,921; circuits, 11; edifices, 4. Increase in 
three years: Preachers, 14; members, 8,766; circuits, 5; edifices, 2. 

1783. — NATIONAL PEACE PERIOD. 

The Conference this year convened first at Ellis's Chapel, Virginia, May 7; but, for 
the accommodation of those preachers at a distance, it adjourned to Baltimore, 
May 27. 

Statistics: Preachers, 82; members, 13,740. 177(^-1783 may include the War 
period, yet at its close they had made the following increase: Preachers, 58; mem- 
bers, 8,819; ministry nearly fourfold, and membership nearly trebled I 

1784. -0RGANIC CHURCH PERIOD. 

Dr. Coke and Asbury called a special Conference to meet this year, December 24, 
at Baltimore. It was at this Conference, says Asbury, that they "agreed to have 
supenntendents, elders, and deacons." Then was American Methodism organized 
into "The Methodist Episcopal Church." 

Statistics: Bishops, 2; preachers, 84; members, 14,988. Increase in one year: 
Preachers, 2 ; members, 1,248. 



384 Methodism and American Centennial. 



1787.— NATIONAL CONSTITUTIONAL PERIOD. 
This was the year of the formation of the United States Constitution. Thus the 
nation -was formally organized three years after the organization of the Methodist 
Episcopal Church. 

At this period the statistics of the Church were as follows: Preachers, 133; mem- 
bers, 25,842. Increase since 1784, tiiree years : Preachers, 49 ; members, 10,854. 

There were three Conferences held this year, as follows : Sahsbury, North Caro- 
lina, March 17; Kough Creek, Virginia, April 19; Baltimore, Maryland, May 1. 

Two circuits west of the Alleghany Mountains — one in Kentucky, the other, Bed- 
stone Circuit, Pennsylvania— were added. 

1866.— METHODIST CENTENNIAL PEEIOD. 
At the above period Methodism had existed in America one hundred years. 
The Methodist Episcopal Church, however, had only been organized about eighty- 
two years. During that period the nation had been involved in eleven distinct 
wars, at least two of which were of sufficient magnitude to rock and shock the 
entire nation. During that period, also, no less than eight different bodies of more 
or less magnitude had left the parent body. 



Statistics, 1866. 



Bishops 9 

Annual Conferences 64 

Itinerant Preachers 7,576 

Local Preachers 8,602 

Total Preachers 16,178 

Members in full Connection . . . 871,113 

Members on Probation 161,071 

Total Lay Members 1,032,184 

Deaths of Members during 

the year 12.214 

Baptisms of Children 35,536 

Baptisms of Adults 47,419 



Total Baptisms for the year . 82,955 

Church edifices 10,462 

Value of Church edifices $29,594,004 

Parsonages 3.314 

Value of Parsonages $4,420,958 

Value of Churches and Par- 
sonages ... $34,014,962 

Sunday-schools 14,045 

Sunday-school Officers and 

Teachers 162,191 

Sunday-school Scholars 980,622 

Teachers and Scholars 1,142,813 



CONFEEENCE COLLECTIONS, 1866. 

Tract Society $23,349 

Sunday-School Union 19,850 

Total to these causes S930,419 



Missionary Society $671,090 

Conference Clahnants 107,892 

American Bible Society 107,238 

The General Conference of 1864 asked for a Centenary Offering from the people of 
not less than Two Millions of Dollars. It received about Eight Millions of Dollars ! 



Missions, 1866. 





Foreign. 


Missionaries 


Members. 


1. 




22 


1,493 


2. 


S. America. . . 


12 


125 


3. 




39 


181 


4. 




54 


4,647 


5. 




49 


239 


6. 




3 




7. 


Scandinavia.. 


23 


'792 




Totftlin 1866.. 


202 


7,478 



Domestic. 

1. German 

2. Indian 

3. Scandinavian. 

4. Welsh 



Total. 



Missionaries. 
266 
10 
23 
4 



Grand total . . . 
Institutions of Learning, 1866. 



Theological Institutions 2 

Colleges 23 

Seminaries and Female Colleges. .. 77 

Total 102 



Instructors. 
Students. 



202 
505 



33,553 



770 
22.805 



Property $7,898,239 



Appendix. 



385 



PtTBLisHiNa Interests, 1866. 

Book Concern New York. | Book Concern 

Seven Depositories in as many different cities. 



Cincinnati. 



Periodicals, official 16 

Periodicals, unofficial 6 



Total Periodicals 



23 



Bound Volumes of Books 2,548 

Tracts of various sizes 1,037 

Total Books and Tracts 3,585 

Capital Stock $1,213,327 

Increase Compared with Population from 1850 to 1870. 

1850. 1S70. Inc. percent. 

In the New England States: Population .. 2,728.116 8,487.924 ' 27 

Communicants 84,007 111,001 39 

Increase greater than that of population 12 

Outsideof New England: Population 20,452.380 35,050,951 71 

Communicants 605,675 1,2.50,043 106 

Increase greater than that of population 34 

Greater increase of members in New England 67 



Increase in different Sections 

Conferences in 

Eastern and Middle States 

Mississippi Valley 

Tlie Far West 

The New South 

Home German Conferences 

Foreign Mission Conferences 

Increase for the above sections 

Increase in the whole Church 



the CorNTRT FROM 1864 TO 1872. 



Incro.Hse. 

184,568 
162,972 

6,692 
205,826 
12,433 

5,855 
57b,341 
530,121 



Per cent. 
40 

44 
88 
1,564 
61 
105 

53 



Bishops of the Methodist Episcopal Church, 1784-18'; 



Sept. 9, 
Aug.2v), 

jiiiy'V, 

Aug.' 2, 
Aug. ], 
Jan. 7, 

Apr.ll, 



1T7S 
17SJ 



Apr. 28, 
May 10, 
Apr. 27, 

JunelO, 
July 30, 
Mar. 20, 
Dec. 5, 
Feb. 25, 
Octul).. 
Sept. 8, 

July 15, 
Nov. 4, 
Fi-b. 22. 
Mar.—. 
S('i). 16, 
Aug. 7, 
Se|).21, 
April 4, 



1747 Thomas Coke. 

174') F. Asbury 

1735 R. Whatcat.. 
l757jW. M Kendree 
7i3^ E. Georgij .... 
K.K Koberts. 
Joshua Soule.. 
1780 E. Hod.ling. .. 
1794 J. O .Andrew.. 

1 789 John Emory . . 
... iB. Waudi .... 

1790 T. A. Morris.. 
1797 L. L. Ham line. 
1807 E. 8. Janes . . . 

Io02il>evi Scoit 

ISlOiM. Simpson.. . 
Ihl;ij0. C. Baki^r. . . 
18061 F. R. Ames.. . 

1809iF. Burns 

1812'D. W. Chirk, 
1810, E. Tlionison . . 
18l2iC. Kin-sley. .. 
... J. W. Koboits. 
1817 T. Bowmiin. .. 
lS17iW. L. Harris.. 
1S2I) It. S. Foster... 

1. W. Wilev... 
18j.5i8. M. Merrill.. 
]S-.'5!E.G. Andrews. 
lS2lU;ilbert Haven. 
1811 1 Jesse T. Peck. 

25 



Conference. Year 



Brit. Wes. 
Brit. Wes. 
Brit. Wes. 
M. E. Ch. 
M. E. Ch. 
Baltimore 



1778 



1784 Died at sea. May 3, 1?14, aged 67, 
1766 1784 Died in Va., March 31, 1816, ag 71. 
1769 1800 Die<l in Del., July 5, 1806. ased 71. 
17S8 1808 Died in Tenn., March \ lb35, ag. 78. 
1790 1816 Died in Va,, August 23, 1^28, a;^. 60. 
1S02 1SI6 Died in Ind., March 2% 184.3. as 6."\ 
NewYork'l799!l824 Ent. M. E. Ch., S., '46. d. Mar. 6, '67. 
N. Engrd lSDl 11824 D. in P()"keepsie,Apr, 9.1.s52,ag. 72. 
S. Caroratl813 lS32 Bish. M.E.Cli.. So.. '46, d. Mar.l.7l. 

Phila llS10il832 Died in Md.. Dec. 16, 183.\ ased 47. 

Baltimore'1809 1836 Died in Md.. Feb, 9. 1858. al^'od 69. 

Ohio il816il836 D. in Sprgfield, 0.,Sep. 2,1874. a. 80. 

Ohio Il8.83;l844 ResigM 18.52 ; d, in Iovva,Alar. 22,"65. 

Phila 1880 1844 Residence, New York. 

Residence, Odes n, Del. 
Residen'-e, Riiiliidelpliia. 
D. in ConcVl, N. II., Doc. 20,7l,a.59. 
Residence, BallinMie. 
Died in Baltimore. Md.. Ap. 18, '63. 
1864 D. in Cincinnati. May 23, '71. a"- .59. 
1804 I), in Wheelinir.W.Va., Mar. 22. '70. 
1864 Died in Beyrut. Syria, April 6, 1870. 
1 8i>6[ Died in M onro via, A frica, Jan.80,'75. 
18721 Residence, St. Louis. 
1872 P.e.sidence. Chicago. 
1 8721 Residence, Cincinnati. 
H72!i;csidence, I'.oston. 
l'^72 Residence. St. Paul. 
1^"2 Uesidenee, Des .Moine.s, Iowa. 
1872 Uesidence, Atlanta, Ga. 
1872 Residenre, Snn Francisco. 



Phila.,.. 

Pittsburg. 

N. Ilamp 

Illinois . . 

Liberia. . . 

NewYork 

Ohio 

Erie 

Liberia. , , 
' Baltimf>re 
i Michigan. 

lOhio 

' Phila .... 
I Ohio 

Oneida.. . 
;N. Eng'd. 
iOneida. . . 



18.52 
18.52 
1852 
18.52 
1888 1858 
1843 
1>88 
1S41 
lS:js 
1889 
18-87 
18:^7 
1>51 
1 S4(i 
184- 
1851 
1832 



386 Methodism and American Centennial. 



1876.— AMEKICAN CENTENNIAL PERIOD. 
It has been one hundred and ten years since the planting of Methodism in 
America, and ninety-two years since the organization of the Methodist Episcopal 
Church. 



Methodist Episcopal Chukch. 



Bishops 

Annual Conferences 

Itinerant Preachers 

Local Preachers ; . . 

Total Preachers 

Members in full Connection. 

Members on Probation 

Tiitiil Lay-members 

Deaths of members during 

the year 

Baptisms of Children 

Baptisms of Adults 



12 
81 
10.923 
12.SS1 
23,737 
1,384,152 
196,407 
1,580,559 

19,591 
58,218 
60,712 



Total Baptisms for year.. . 124.930 

Church Edifices 1.5.633 

Value of Church Edifices. $71,353,2-34 

Parsonasres 5.017 

Value of Parsonag.'S $9,731,628 

Total Value of Churches 

and Parsonages $81,084,862 

Sunday-Schools 19.287 

Sunday-School Officers and 

Teachers 207,182 

Sundav-School Scholars. . . 1.406,168 

Total teachers and Scholars 1,613,350 



L.VY Officees of the Methodist Episcopal Church, 1875. 



Number of Trustees of Churches 104.913 

N umber of Stewai-ds of Societies 88,464 

N umber of Class Leaders 56,432 

Number of Sunday-school Superintendents 27.4?6 

Number of S. S. Teachers and Officers other than Superintendents 231,864 



Baptisms by the Methodist Episcopal Chukch, 1S65-1S75. 



Infant Adult 

Yo.ar. Baptisms. Baptisms. 

1865 32,891 29.150 

1866 35,.5.36 47.419 

1867 42,658 59,083 

1868 46,207 67,065 

1869 47,5!)9 61.147 

1870 50,453 66,481 



InfiiTit Adult 

Y'ear. B.iptisms. Bsiptisms. 

1871 54,517 65,750 

1872 53,459 61.311 

1873 5.3.287 56.163 

1874 58,018 71,918 

1875 58,218 66,718 



Progress during the last Decade. 



Itinerant „„ „ Local ■, Lav 

Year. Preachers. In"ea,se. p,,,,.,,,,,,_ Increase. nig,„ters. 



1865 7.175 .... 8.493 .... 929,250 

18G6 7,576 401 8,002 209 1,0^2.184 102.925 

1867 8.004 428 9,469 867 1.146,081 113.9>7 

tS6S 8,481 477 9,899 430 1.25,5,115 l(i9.034 

ls6;) S.S30 340 10.340 4+1 1,29>.93> 43.823 

lb7ii 9,193 1,064 10.404 1.064 1.367.134 CS.196 

lb71 9,699 506 11.3y2 9TS 1.421.323 64.1S9 

1ST2 10.242 543 11,9(>4 5^2 1,458.441 37.1 IS 

1ST3 10.571 329 12.261 297 1,464.027 5.-^86 

1 74 10..S45 274 12.7(i6 445 1..563,521 99,494 

lb75 10.923 78 12,681 300 1,580,559 17,038 

I n J. m ten years. . 3,748 4,3SS 651,809 

Inc. per cent 52 34 70 

We have included probationers in the above calculations. 

The net gain in the full membership of the Church during 1875 was 89,063; add 
to this the nnmber lost by death, 19,591, ^off-setting the number of de^aths of proba- 
tioners by the losses of full members by other causes than death, we have a total of 
.')8,fH54 members received into full connection during the year— an average of 1,128 
for each babbath. 



Appendix, 



387 



Methodist Episcopal Chitkoh by Decades, from 1766 to 1875. 



Year. Pvoa«i,=,o «f p,-^<,/.i,o«. Members. 



Increase 
of Members, 



1766 

1776 24 . 24 4,921 4,921 

1786 117 93 20,689 15,768 

1796 293 176 .')6,664 35.975 

1806 452 159 130,570 73,906 

1816 695 243 214,235 83,665 

1826 1,406 711- 360,800 146,565 

1836... 2,928 1,522 650,103 289,303 

1846 3,582 654 644,229 dec. 5,874 

I806 5,877 2,295 870,327 156,098 

ls66 • 7,576 1,699 1,032,184 231,875 

1875* 10,923 3,347 1,580,559 548,375 

* Nine years. 

During the decade 1S36-1S46 the separation of the Methodist Episcopal Church, 
South, took place. 

From 1806 to 1816 average per cent, of increase 64 

From 1816 to 1826 average per cent, of increase 68 

Yx-om 1826 to 1836 average per cent, of increase 80 

From 1846 to 1S56 average per cent, of increase 24 

From 1856 to 1866 average per cent, of increase 27 

From 1866 to 1875 average per cent, of increase 53 

We intentionally omit the decade in vvliich the division of the Church, North and 

South, occurred as not pertinent to the comparison. 
Supposing the actual increase of lay members in 1876 to be the same as in 1875, 

17,038, and thus completing tiie last decade above, the average per cent, of increase 

will be 55. 

Methodist Episcopal StJNDAT-ScnooLs, 1875. 

Sunday-Schools 19,287 

Officers and Teachers 207.1 82 

Number of Scholars 1,406,168 

Teachers and Scholars 1,613.350 

Schools gave for Missions $176,957 

A dei-roase of $10,730 

Sundav -School expenses $659,670 

yVn increase of $170,250 

Increase in number of Schools 329 

Increase in Officers and Teachers 3,773 

Increase in number of Scholars 22,941 

Increase in Teachers and Scholars 26,714 

( ■(inversion of Scholars in 1874 87,700 

Increase during that year 27,242 

Convfrisions first reported in 1846 2.603 

Increase- in twenty -eight years 85,097 

Aggregate Conversions in twenty-eight years 750.000 

Increase in Scliolars and Teachers for each Sabbath in 1875. . . 514 
Increase in number of Schools 6 

C-OMPARATIVE GrOWTU OF S ITNnAY-SOHOOLS OF THE M. E. CUURCH KOR TeN YeARB. 
Ofti 'era iinil 
Teachers. 

153,fi99 

162,191 
1 74.945 
181,666 
184,.536 
189,412 
193.979 
193.691 
197 180 
203,40S 
207,182 



Veiir. 


Schocls. 




18G5 


13,94S 


795 


1S66 


14.(t45 


96 


1867 


15,341 


296 


18(i8 


15.8.S5 


544 


1S69 


16.393 


.508 


1870 


16,912 


518 


1871 


17.555 




1872 


17.411 


dec' 74 


1873 


18.031 


559 


1874 


K\!tr)8 


927 


1875 


19,2S7 


829 



Increase. 


Scholars. 


Increase. 


5,224 


931.724 


72,024 
48.898 


8.492 


980.622 


2,754 


1,081.891 


101.261 


6.721 


1, 145,1 (i7 


63.276 


2.930 


1.179,984 


34,817 


4,816 


1,221.3'.)3 


41,409 


4.567 


1,267.742 


46.349 


dec. 2S8 


1,278,559 


11,817 


3,489 


1.318.003 


40,044 


16.229 


1.383 227 


64.r.i4 


3,774 


1,406,163 


22,941 



388 Methodism and American Centennial. 



Sunday-School Inckease dttking the Ten Teabs. 

Total increase in Schools 

Total increase in Officers and Teachers 

Total increase in Scholars 

Total increase in Teachers and Scholars 

Actual increase in Schools 

Average increase for each year 

Average increase for each Sabbath 

Actual increase in Officers and Teachers 

Average increase for each year 

Average increase for ench Sabbath 

Actual increase in Scholars 

Average increase fur each year 

Average increase for each Sabbath 

SUNDAT-SCHOOL PUBLICATIONS FOE 1875. 

Sunday-School Journal, maximum circulation 

Sunday-School Advocate, semi-monthly, maximum circulation. . . 
" " weekly, " " 

Picture Lesson Paper, maximum circulation 

Normal Class, " " 

Berean Lesson Leaf, total number for 1S75 12.392,000 

Leaf Clusters " " 9,500 

Lesson Compend for 1S75 8,000 

New volumes added to the Sunday-school Libraries 30 

"Whole number of bound volumes issued by the Sunday-School 

Department for 1S74 429,932 

Berean Question Books for 1874, number of volumes 76,500 

Benevolences of the Methodist Episcopal Chukcu, 1875. 



5.805 

54,934 
523,527 
578,461 
5,010 
501 
9 

49,709 
4,970 
95 

451,503 
45,150 
867 



114,500 
280,000 
77,000 
119,000 
2,000 



Freedmen's Aid Society. . . $44,198 08 

Board of Education 22,911 61 

American Bible Society (es- 
timated) 76,312 00 



For Conference Claimants. $152,851 90 
Parent Missionary Society. 6li3,740 59 
Woman's For. Miss. Soc... 56,118 97 
Board of Church Extension 61,326 93 

Tract Society 16,665 26 

Sunday-School Union 17,585 02 Total $1,052,710 36 

These collections do not include those for the bishops, nor for any local missionary 
bocieties. Nor do they include the receipts for legacies, nor personal donations out- 
side the Church collections. Of the above collections for missions the Sunday- 
schools gave $176,957 27, a decrease of $10,730 24; and the congregations gave 
$426,783 32, an increase of $2,516 29. 

Average Missionary Contributions pee Member. 

The Missionary Collections were first reported in the General Minutes of 1852. 
Total raised that year, $152,382. The average amount per member was 2.09. The 
highest average paid per member by any Conference was in Genesee, where the aver- 
age was 46.7 cents. The lowest average was in Arkansas, where it was 5 cents. 
In 1853 the average was 27 cents \vith California, the highest, (70.6 cents,) and 
Oregon the lowest, (1.6 cents.) In 1854 it was 29.2 cents with New England, the 
highest, (57.9 cents,) and Missouri the lowest, (3.9 Cents.) 

For the successive years the average missionary contributions per member (not 
inchiding the amount received from legacies) ranges as follows : — 



Y. !ii. Per m.-mbtr. 

1555 25.5 cents. 

1856 25.1 

1857 27.6 " 

1&5S 22.9 " 

1859 25 5 " 

1860 26. 

18(il 22.7 " 



Year. Per nietnlier. Yciir. 

1862 25.3 cents. 1869. 

1863 42.3 " ISTO. 

1864.- 52.6 " 1871. 

1865 63.7 " 1872. 

1866 (Cent'v year'). 65. " 1873. 

1867 51. " 1874. 

1868 47.8 " ! 1875. 

In computing the averages in the above table the probationers 

number of members, and also the number of mi-mbers on all our 
these were excluded, the average would be considerably larger. 



iiember. 

cents. 



Per I 

46. 

46.9 " 

43.4 " 

46. 

........45.9 " 

39.1 " 

3S.2 « 

are included in the 
mission fields. II 



Appendix. 



389 



Other and Local Collections foe 1875. 



Salaries of Ministers $9,890,200 

iSTew Churches and Church improvements 2.568,169 

Local ('hurch expenses 2.843.450 

For Sunday-schools 659,670 

Local missions 221 .850 

Miscellaneous 218.4 JO 



Total $15,896,799 

Conference collections 1,052,710 

Total benevolences $16,949,509 



Appkopeiations foe Foreign Missions for 1876. 



Africa: Liberia $8,5^0 00 

South America. 7,500 00 

Exchange 1,500 00 

China: E. China (Foochow). 13,850 00 

Exchange 2,770 00 

Central China (Kiukiang). , , 9,430 00 

Exchange 1,886 00 

North China (Peking) 47S 00 

Exchange 2,295 60 

Germany and Switzerland. . . 28,000 00 

Exchange 4.600 00 

Scandinavia : (Denmark) . . . 8.892 00 

Exchange 1,778 40 

Norway 12,000 00 

Exchange 2,400 00 

Sweden 23,000 00 



Sweden ; Contingent $1,500 00 

Exchange 4.9i)0 00 

India: India Conference 63.016 00 

Exchange 12.603 20 

Bombay, Bengal, Madras . 500 00 

Exchange 100 00 

Bulgaria 8,000 00 

Exchange 1,600 00 

Italy 17.475 00 

Exchange 3.495 00 

Mexico 24,000 00 

Exchange 4,800 00 

Japan 17,400 00 

Exchange 3,480 00 



Total for Foreign Missions. $297,749 20 



Churches and Parsonages of the M. E. Chttech, and theie Comparative 
Value for Ten Tears. 



Year. 

1865. 
1S66 
1S67. 
1863. 
1869. 
1870. 
1871. 
1872. 
1873. 
1874. 
1875. 



Increase in ten years 
Av. increase each year 



Churches. 


Inc. 


Parson- 
ages. 


Inc. 


10,041 




3,143 




10.462 


420 


3,314 


in 


li;i21 




3,570 




11,692 


477 


8,810 


240 


12,048 




3.968 


153 


18,373 


1,825 


4479 


211 


13,440 


67 


4,309 


130 


14,009 


569 


4,484 


75 


14,499 


490 


4,677 


193 


14,989 


460 


4,989 


311 


15,633 


634 


5,017 


28 


5,592 




1,874 




559 




187 





Value of 
Churches. 

$26,750,502 
29,594,004 
35,885,489 
41,693,922 
47,253,067 
52,614,591 
56,911,900 
62,393,237 
66,832,530 
69,049.523 
71,353,234 

44,603,782 
4,460,373 



Value of 
ParSiinages. 

$4,396,731 
4:420.953 
5.361,295 
6.276.579 
6,862 230 
7,293.513 
7,786,804 
S.575.877 
8.542^554 
9,469,170 
9,731,623 

5,424,897 
542,489 



This makes about one and four-fifths Churches for each working day each year of 
the ten. 

Methodists in the United States. 

Episcopal — 

Methodist Episcopal 10,923 

Methodist Episcopal, South 

Colored Methodist Episcopal 

African Methodist Ei)iscop.'il 

African Methodist Episcopal Zion 

Evangelical Association 

United liiolliren 



ToUil Epi.scopal Meihodists 18,645 



Itinerant 


Local 


Lay 


Ministers. 


Preachers. 


Members. 


10,923 


12,881 


1,580.559 


3,485 


5,356 


7 12. 705 


635 


6S3 


80.000 


600 


1.450 


200,000 


1,200 


800 


225.0110 


835 


5(13 


95.2.53 


967 


1,709 


131,850 


18,645 


23,382 


3.025,427 



390 Methodism and American Centennial. 





I tinerflnt 






Non-Epi8c<>pal — 


MmiBters. 


Preachers. 


Members 




T75 


507 


55,153 




550 


200 


54.319 




250 


190 


20.000 




90 


80 


6,000 




20 


25 


2.S00 


Congregational and other Independent Methodists. 


23 




9,500 




1,80S 


1,002 


147.802 




20,453 


24,3S4 


3,173,229 



Methodism in England. 



British Weslevan Methodists. . . 384.781 

British Primitive Metliodists. . . 169,660 

New Connection Metliodists... 25,837 

United Methodist Free Churches 74,702 

Bible Christians 26,876 



British W. Eeform Union 8.093 

Snialler Methodist bodies 325^170 



Total 709,951 



Methodism in England by Decades. 



Year. Menilieis. Increase. 

1811 145,614 

1820 191.217 4^,603 

1830 248.592 57.375 

1840 323,178 74,586 



Year. Members. Increase. 

1850 358,277 35,099 

1860 310.311 (7.47.966 

1870 348.471 38,160 

1875 3S4,7S1 36.310 



"This shows, for the first term, (1811-1820,) nine years, a growth of thirty-one 
per cent each. For the third decade (1830-1840) it was thirty per cent. ; 1840-1850 
eleven per cent.; and from 1S50 to 1S60 a loss of thirteen and a half per cent, was 
suffered. From 1860 to 1870 there was again a growth of about twelve and a half 
per cent. The last five years show a gain of about ten per cent. Till 1840 the rate 
of growth was decidedly creditable, all things considered. The cause of the smallness 
of the increase for the next ten years is beyond our comprehension. Between 1850 
and 1860 occurred the terrible '"fly-sheet" controversy, which, Uke the tail of the 
great dragon of the Apocalypse, swept away ver}' nearly a third part of the whole 
membership of the English Wesleyan Church. In 1855 the membership, which in 
1850 was 858,277, was reduced to 260,858— a loss of almost a hundred thousand. 
Since 1860 the increase, though not rapid, has been steady; and as the affairs of the 
connection seem to be in a healthy and vigorous condition, large hopes are, not un- 
reasonably, entertained in respect to the future." 



General Summary of Methodists thboughout the Woeld. 

Itinerant L'-cal Ij\y 

Ministers. Preachers. Members. 

Methodists in United States • 20,453 24,384 3,173.229 

British Wesleyan Methodists 2,589 13.720 467,583 

Irish Weslevan Methodists 185 800 21,273 

French Wesleyan Methodists 27 96 2,030 

Australian Weslevan Methodists 362 750 67,912 

British Primitive Methodists 1,020 14,838 167,660 

Methodist New Connection Church 158 125 25,SST 

United Metliodist Free Churches 354 8,428 74,702 

Bible Christian Churches 274 1,747 26.878 

British Wesk-yan Reform Union 538 104 8.093 

Methodist Church of Canada 1,004 1,027 102,887 

Methodist Episcopal Church in Canada 247 201 23,012 

Other Metliodists not hicluded above 380 420 26,000 

Grand Total 27,591 61.474 4,189,105 



Appendix. 



391 



SUNPAY-SOHOOLS IN EIGHTEEN StATBS. 

At a Sunday-school convention held in Eichniond, Va., in 1875, the follow- 
ing interesting statistics of Sunday-schools were presented by Ool. Thomas J. 
Evans, deleg-ate to tlie International Convention in Baltimore, as compiled from 
information gained at tlie convention. Though comprising only eighteen of tlie 
States, they present what may be probably taken as a fair average for the country 
generally. The figures for New York and New Jersey differ somewhat from those 
given in Ihe abstracts of those States, which were derived from their own Sunday- 
school conventions; but the difference is not such as to imjiair confidence in the 
general correctness of these statistics. 



Schools. 



Pennsylvania. . , 

New York 

Ohio 

Illinois 

Iowa 

Massachusetts. 

Indiana 

Virginia 

Kentucky..... . 

Missouri 

New Jersey 

Maryland. ...... 

Tennes-ee 

Georgia 

North Carolina. 

Mississippi 

Louisiana 

South Carolina , 




Total 53,283 604,277 4,518,878 



General Sunday-School Data in the United States. 
The following is the Report of the Statistical Secretary at the International 
Sunday-School Convention, held at Baltimore, Md., May, 1875: — 

Number of Sunday-Schools 68.209 

Officers and Teachers 740,979 

Number of Scliolars 5,637,367 

Total Sunday-School Membersliip 6,378,346 



GENERAL RELIGIOUS STATISTICS. 
First Churches in America. 

The first Congregational Churcli in England, 1602 ; Holland, 1608 : in America, 1620. 

The Presbyterians in the United States came from London in 1669, and settled on 
the Eastern Shore of Maryland. The first Church was organized in Philadelphia, in 
1703; first Presbytery, in 18 )4; first Synod, in 1716. 

The Baptists are said to liave originated in Germany in 1552: in England, (by 
separation from Episcopal Establisiiment.) The first Cliurch in tlie United States 
was organized in Providence, R. I., by Roger "Williams, in 1639. 

The Protestant Episcopal Church began with the early English settlers in sevi-ral 
of the American colonies. The first organized conneetional Church was organized 
in Philadelphia in 1785, and two ministers, Rev. William White, D.L)., of Phila- 
delpliia, and Rev. Samuf^l Provost, D.D., were chosen bishops. 

The first Reformed (Dutch) Church in tlie United Slates, in New York, in 1639; 



392 Methodism and American Centennial, 



first classis was organized lYST. The first College (Rutgers) established in New 
Brunswick, N. J., in 1770. 

The first Universalist preacher came over in 1770. The first Universalist Church 
in the United States was opened at Gloucester, Mass., in 1779. The first General 
Convention was organized in 1785. 

The first Methodist Society in America was organized in the city of New Yoi-k in 
1766. It consisted of five membei-s. It was organized by Philip Embury, a local 
preacher. 

The first Lutheran minister in America was Rev. Jacob Faliricus, who arrived 
from Germany in 1669. The first Church was built in New York in 1671. 

The Friends, or Quakers, first existed in England about 1647, and George Fox 
was the chief founder. Under the leadership of William Penn they founded a colony 
in the province of Pennsylvania in 1682. 

The first Jews existed in tlie United States about 1660, and the first synagogue 
was built about 1706. 

The Moravians date from 1632. 

United Brethren from 1752. 

Eoman Catholics from 1634; first mass, March 23, 1634. 

United States Denominational Statistics. Census 1870. 

nirvr.ivTiK ATir>Mo Organiza- Edifices, Sittings, Property, Property, 

tions, ISIO. 1810. 1870. 1S70. 1850. 

Baptists (regular) 14,474 12,857 3,997,116 $39,229,221 $11,020,855 

Baptist (otheiv 1,355 1,105 363,019 2,378.977 153,115 

Christian 3,578 2,S22 865,6ii2 6,425,137 853,386 

Congregational .- 2,887 2,715 1,117,212 25,069,698 8,001,995 

Episcopal ^Protestant) 2,835 2,601 991,051 36.514,549 11,375,010 

Evangelical Association 815 641 193,796 2.301,65) 118,250 

Fiiends 692 662 224,664 3,939,560 1,713,767 

Jewish 189 152 78,265 5.155,234 418.600 

Lutheran 3,032 2,776 977,332 14,917,747 2,909,711 

Methodist 25,278 21,337 6,528,209 69,8.H121 14.825,070 

Miscellaneous 27 17 6.935 135,650 214,530 

Moravian (Unitas Fratrum).... 72 67 25,700 709,100 444,167 

Mormon 189 171 87,838 656,750 84.780 

NewJerusalem(Swedenborgian) 90 61 18,755 869,700 115,100 

Presbyterian (regular) 6,262 5,683 2,198,900 47.828,732 14,543.789 

Presbyterian (otlier) 1,562 1,388 499,344 5,436,524 27,550 

Keformed Church in America, 

(late Dutch Keformed) 471 468 227,228 10,259,255 4,116,280 

It((formed Church in the United 

States, (late German Eeformed) 1,256 1,145 431,700 5,775,215 993.780 

Eoman Catholic 4,127 3,806 1,990,514 60,985,566 9.256,758 

Second Advent 225 1-40 34,555 306.240 11,190 

Shaker 18 18 8,850 86,900 39,500 

Spiritualist 95 22 6,970 100.150 

Unitarian 331 310 155,471 6.282,675 3,280.822 

United Brethren in Christ 1,445 937 265,025 1,819,810 18,600 

Universalist 719 602 210,884 5,692,325 1.778,316 

Unknown (Local Missions).... 26 27 11,925 687,800 98,950 

Unknown (Union) 409 552 153,202 965,295 915,020 

All Denominations 72,459 63,082 21,665,062 $354,483,581 $87,328,891 



United States Denominational Statistics. 

Baptist -(North and South— Year-Book, 1875) : Churches, 21, 511 ; ordained minis- 
ters, 13,354; total membership, 1,761,710. 

Presbyterian (North and South— Minutes of Assemblies, 1875): Ministers, 5,790; 
total members, 613,368. 



Appendix. 



393 



Protestant Episcopal— (North and South— P. E. Alnaanac, 1875): Ministers, 8140; 
parishes, 2,750 ; members, 273,092. 

Congregational (1874): Ministers, 3,233; members, 323,679; churches, 3,325; 
scholars, 68,937. 

Cumberland Presbj'terian (1875): Ministers, 1,173; communicants, 100,000. 
Eeformed Church (1875): Ministers, 476; meinbers, 101,638; communicants, 88,091 • 
Sunday-schools, 827. 

Eoman Catholics (Catholic Directory, 1875) : Priests, 4,873 ; churches, chapels, nnd 
stations, 6,920; meuibers — not given except by whole population, of which a total 
of 6,000,000 is claimed without warrant. 

The Moravian Church in this country reports (1875) : Churches, 75 ; members, 9,705. 

Reformed Presbyterian (1875): Ministers, 100 ; pastoral charges, 76 ; communicants, 
9,900. 

United Presbyterians : Ministers, 591 ; members, 73,452; scholars, 47,507. 
Evangelical Lutherans: Ministers, 711 ; members, 106,517; chm-ches, 1,182. 
Eeformed Church (late German) : Ministers, 574 ; congregations, 1,290 ; members, 
128.771. 

Free-will Baptists (1874) : Churches, 1,875; ministers, 1,141 ; members, 66,691. 

Seventh-day Baptists: Cliurches, 75; ministers, 82; members, 7,336. 

The Disciples (Campbellite Baptists) : Churches, about 5,000 ; members, 500.000. 

Denominational Chueoh Edifices. 



Denominations. 1850. 18R0. 1^70. 

Methodist 13,302 10.883 21,937 

Baptist 9,563 21.150 13,362 

Presbyterian 4,858 6,406 7.071 

Catholic 1,122 2,5.50 3.806 

Christian 875 2.068 2,822 

Lutheran 1,231 2,128 2,776 

Congregational 1.725 2,234 2.715 

Episcoital 1,459 '2,145 2,601 

German Eeformed 341 676 1,145 

Friends 726 726 662 

Universalist 530 664 60-> 

Unitarian 245 264 310 

Mormon 16 24 171 ' 

Jewish 36 77 152 



OuK Eeligious Progress. 

The Centennial calls up the facts as to our religious progress. They are very 
remarkable, and have bem collated by Pro*". Denian, of Brown University. In 1777 
the nuuiber of churches was less than 950; by the census of 1870 the number was 
72,000. Clmrches have multiplied nearly thirty-seven fold ; population eleven fold. 
In 1870 religious societies owned -5354,000,000 worth of property. The most extraor- 
dinary increase has been among Methodists and Eoman Catholics. The rapid ratio 
of increase of religious bodies might well seem alarming, were it not that the vast 
amount of property held by religious organizations is distributed among many 
bodies. A century ago the Congregation alists were largely in advance; Methodists 
were hardly known by name. Now Methodists are the largest organization in the 
land. One hundred years ago the more important religious bodies were reckoned 
in the following order: Congregationalists, Baptists, Church of England, Presby- 
terians, Lutherans, German Eeformed, Dutch Reformed, and Roman Catholics ; in 
1870 by Methodists, Baptists, Presbyterians, Eoman Catholics, Christians, Lutherans, 
Congregationalists, and Protestant Episcopal. 



394 Methodism and American Centennial. 



A.MEEiCAN Benevolent Contributions. 
The following are the sums officially reported as contributed by various benevolent 
institutions during the year 1874-5: — 



Missionary Society of the Methodist Episcopal C!hurch $675,030 32 

For Conference Claimants by Methodist Episcopal Church 159,876 85 

Woman's Foreicn Missionary Snciety of Methodist Episcopal Church.. 55.406 08 

Board of Chui-ch Extension "of Methodist Episcopal Church 8.3.327 S3 

Tract Society of Methodist Episcopal Church 19.840 33 

Sunday -School Union of .Methodist Episcopal Church 20,196 22 

Ereedmen's Aid Society of Methodist Ej iscopal Church 37.02S 29 

Board of Education of Methodist Episcoi)al Church 23.744 60 

For American Bible Society (estimated) by Methodist Episcopal Church . 81.299 00 

American Bible Society 571,569 80 

Tract Society (of which for sal s, $389,605 OS) 502 027 11 

" Board of Commissioners for Foreign Missions 443,924 00 

Presbyterian Board for Forcisin Missions 456,718 88 

Home Missions 818,013 13 

" " Woman's Foreign Missionarv Society 69,28;> 00 

American Sunday-School Union (of which for sales, $218,849 66) 322,254 71 

" Home "Missionary Society 808.896 82 

" Baptist Missionary Union 241,970 61 

" Baptist Home Missionary Society 199,048 57 

Bible Union 64,217 38 

" Church Missionary Society 58,()67 u3 

Evangelical Education Society 80,544 08 

United States Military Post Library Association 18,998 65 

National Temperance Society (of which for sales, $42,949) 52,268 82 

American Seauien's Friend Society 66.759 4 J 

Female Guardian Society 71.687 04 

" Congregat onal Union 58.180 89 

Baptist Women's Missionary Society 3ii,241 UO 

Board of Domestic Missions, Reformed Church 46.124 02 

" Foreign " 54,249 95 

American Society for Christianity among Jews 3.006 69 

Board of Foreign Missions, Protestant Episcopal Church 116,676 58 

Domestic Missions, Protestant Episcoiml Church 154,(J4T 23 

" Indian Commission, Protestant Episcopal Church 48,410 37 

" Commission of Colored People, Protestant Episcopal Church.. 14,782 18 

Women's Auxiliary, Protestant Episcopal Church 16,000 00 

Board of Education, Presbyterian Church 73.679 14 

" Sustentation, Presbyterian Church 49,750 53 

" Church Erection, Presbyterian Church 116.801 26 

" Publication, Presbyterian Church 821,578 00 

American Alissionary Association 423,;42 ul 

Commission on Freedmen, Presbyterian Chui-ch 50,981 75 

American and Foreign Christian Union 14.198 97 

Ministerial liehef, Presbyterian Church 87,349 19 

Board of Freedmen. Presbyterian Church 48.288 96 

American Colonization Societ\'^ 35,922 02 



The collections of the Methodist Episcopal Church do not include those for the 
bishops nor for any local missionary societies. Nor do they include the receipts for 
legacies, or personal donations outside of the Church collections. Of the Methodist 
Episcopal Church collections for missions the Sunday-schools gave $186,449 54, and 
the congregations gave $425,505. 

The local benevolent societies raised in 1874 for their chartered home institutions 
a total of $2,500,001). 

AMiiRiOAN Missionary Organizations. 

American Board of Commissioners for Foreign Missions organized in June, ISIO, 
The first mission station established in Bomliay, 1&14. 

American Baptist Missionary Society organized in 1814. Commenced mission 
work Ul Rangoon, Bui-mah. 



Appendix. 



395 



Methodist Episcopal Missionar}' Society organized in 1819. First work among the 
Germans and other European emigrants to this country, and Indians. First Foreign 
work in Liberia, in 1832. 

Protestant Episcopal Board of Missions organized in 1820. First Foreign Mission 
in Tenos, Greec, in 1S30. 

American Society for Ameliorating the Condition of the Jews organized in 1820. 
First mission work proper in 1849. 

Freewill Baptist Foreign Missionaiy Society organized in 1S35. 

Board of Missions of Presbyterian Church in the United States organized in 1796. 
First Foreign woi-k in Libeiia, Africa, in 1832. First mission in India in 1833. 

Seventh-Day Baittist Missionary Society organized in 1842. First work in West 
Africa. Chinese Mission opened in Shanghai in 1847. 

American Indian Mission Association (South-western Baptist — small) organized 
in 1842. Its work is among the Indians. 

Free Baptist Missionary Society (small) organized in 1843. First work in Hayti. 

Southern Baptist Convention's Missions instituted in 1845. First mission woik 
in Macao, China. 

American Missionary Association organized in Albany, N. Y., in 1846. Its early 
missions were among the colored people. 

Ameiican and Foreign Christian Union organized in New York in 1849. Its work 
has been chietiy in Papal countries. In 1854 it employed 140 missionaries. 

Missionary Society of Methodist Episcopal Church, South, organized in 1845. 

Keformed (Dutch) Church Missionary Society organized in 1832. 

Southern Baptist Board of Missions organized in 1S4.5. 

United Presbyterian Church Missions oi-ganized in 1559. 

The Methodist Episcopal Missionary Society was organized in 1819. Its first 
Secretary was Eev. Nathan Bangs. The first foreign missionary was sent out in 
1832. Liberia was occupied that year by Melville B. Cox as the first Foreign Mis- 
sionary of the Methodist Episcopal Church. 

Tabulae Yikw of Foreign Missionart Societies. 
We have no complete summary of these later than those for 1S72 : — 

BRITISH SOCIETIES. 

Missions 

c ni- Names, 
menced. 

1 7A1 J Societv for the Propagation of the 

■* J Gospel in Foreign Parts 

1800. Church Missionary Society 

1795. London Missionary Society 

17!)2. Baptist Missionary Society 

1S16. General Baptist Mission.iry Society. 

1769.* Wesleyan Missionary Society 

1803. Wesleyan Home Missions 

1842. Primitive Methodist Miss. Society. 
1860. United MethH Free Ch. Miss. Soc. 
IbGO. Meth. New Connection Missions . . . 
1540. Welsh Calvinistic Metlft Missions. 

1&4;'). London Society for the Jews 

1824. Church of Scoiiand Missions 

1843. Free Church of Scotland Missions- • 
1847. United Presbs terian Ch. Missions . 

* The British Wesleyan Methodist Missionary Society was commenced in Leeds in 
1813. but was not formally organized as a Connectional Society until 1817. Wesleyan 
Mission work bepan in Western Africa in I8I7; in Southern Africa, 1814; in Australia, 
lfl5; ui New Zealand, 1822; in the Friendly Islands, 1826. 



Ordained 


Church 




Approximate 


Mission- 


Mem- 


Scholars. 


Annu.ll 


.•llies. 


bers. 






464 


30,000 




£97,603 


329 


21,705 


41.941 


153.697 


230 


40,000 


38.231 


114,306 


85 


37,426 
563 


8,032 


27.496 


23 


1.523 


6.000 


1,071 


158,505 


264,649 


14S.585 


78 


30.000 


211 


13',89S 




32.280 


40 


5.656 


3,951 


11.771 


4 


284 


82 


2..'")t)it 


4 


211 


714 


36.054 


"ii 


'218 


2,s6o 


10.000 


28 


1,906 


9,752 


27,:359 


40 


5,740 


6,903 


36,671 



39^ Methodism and American Centennial. 



Names 



Ordained 
Missiun- 



1844. 
1840. 
1S45. 
1844. 
l.>55. 



1T32. 
lf.22. 
1828. 
1S33. 
1816. 
1T97. 
1S52. 
1842. 
1860. 
1860. 



English Presbyterian Cli. Missions. 12 
Irish Presbyteiian Church Missions 11 

British Societj- for the Jews 

Soutli American Missionary Society 14 
Turlcish Missions' Aid Society 

COXTINESTAL SOCIETIES. 

Moravian Missionary Society 156 

Paris Evans-clical Missionary Soc. 21 

Elienish Missit)nary Society 56 

Berlin Missionary Society 35 

Basle Evangelical Missions 71 

Netherland .Alissionary Society 20 

Herniansburgli Missionary Society. 44 

Norwegian Missionarj' Society 19 

Utrecht MissiDnary Society .'. ■ 10 

Danish Missionary Societ}- 2 



Church 
Mem- 
bers. 

1,000 

130 



20.742 
1.368 
4,656 
1.851 
3:478 



114 
4 



Approximate 
Sch;>lar8. Annual 
Income. 

£T.504 
5.000 
S.'37S 
9.352 
4,500 



800 
1,300 



23.254 
900 
3,752 
EoOO 
3.218 

13.037 

'iso 

60 



24,401 
8,500 
12.000 
10.000 
33.000 
8,000 
7.700 
4,000 
4.000 
l.oOO 



Religions of the Wokld. 



Buddhists 600,000.000 

Pagans 200,000.000 

Catholics 170,000.000 

Mohammedans 160,000,000 



Greek Church 
Protestants. . . 
Jews 



89.000.000 

76,000.000 

5,000.000 

Total 1.300.000.000 



PUBLISHING INTERESTS OF THE M. E. CHUECH. 

1. Book Concern. 805 Broadway, New York. Founded by Eer. John Dickins, 
1789. Agents: Eeuben Nelson, D.D., and J. M. Phillips, Esq. 

2. "Western Book Concern, Cincinnati, Ohio. Founded by Eev. Martin Enter, 
1820. Agents: Luke Hitchcock and J. M. Walden. 

General Book Depositories: 1. Boston, Mass., J. P. Magee, Agent; 2. BuflFalo, 
N. Y.. H. H. Otis, Agent; 3. Pittsburgh, Pa., Joseph Horner, Agent ; 4. Chicago, 
111., B. I. Hitchcock, Agent; 5. San Francisco, Cal., J. B. Hill, Agent; 6. Baltimore, 
Md., D. H. Carroll. Agent; 7. Philadelphia. Pa., J. B. M"Cullough, Agent; 8. St. 
Louis, Mo., B. St. James Fry, Agent; 9. Portland, Oregon, W. Roberts, Agent. 

Publishing Houses in Foreign Countries: 1. German}-, at Bremen, founded 1850. 
2. Sweden, at Gottenburgh, founded 1S74. 3. Mexico, at city of Mexico, founded 
1875. 4. China, at Foochow, founded 1861. 5. India, at Lucknow, founded 1863. 

Periodicals of the Methodist Episcopal Chukch. 

Christian Advocate, New York, founded 1826. Rev. Daniel Cm-ry, D.D., Edit- 
or, Eev. W. H. De Puy, D.D., Assistant Editor. Present cii-culation, 49.950. 

Ch)-)sti<tn Advocate, Cmcmnati, founded lb34. Eev. F. S. Hoyt, D.D., Editor, 
J. J. Higlit. Esq., Assistant Editor. Present circulation, 17,500. 

Christian Advocate, Pittsburgh, founded 1833. Rev. W. Hunter, D.D., Editor. 
Present circulation. 13,440. 

Christian Advocate. Chicago, founded 1853. Eev. Arthur Edwards, D.D., Editor. 
Present circulation, 13,000. 

Christian A pologi-st. Cincinnati, founded 1S39. Eev. William Nast, D.D.,Editor. 
Present circulation, 12,000. 

Christian Advccate, Syracuse. N. Y., founded 1S41. Eev. 0. H. Warren, A.M., 
Editor. Present circulation, 10,000. 



Appertdix. 



397 



ChrUWtn Advocate, St. Louis, founded 1857. Eev. B. St. James Try, D.D., Edit- 
or. Present circulation, 9,860. 

Chri-4i<ni Advocdte, San Francisco, founded 1853. Eev. H. C. Benson, D.D., Edit- 
or. Present circulation, 2,600. 

Vhrifituin Advocate, Portland, Oregon, fonnded 1855. Eev. Isaac Dillon, D.D., 
Editor. Present circulation, 1,750. 

77(6 3Iethodi><t Advovtitc, Atlanta, Ga,, founded 1869. Eev. E. Q. Fuller, D.D., 
Editor. Present circulation. 3,840. 

RdiLs und Herd, German, Cincinnati, founded 1873. Eev. H. Liebhart, D.D., Edit- 
or. Present circulation 5,000. 

SandehwhJ., Swedish. Chicago, founded 1862. Eev. N. O. Westergren, Editor. 
Present circulation. 2 500. 

Quarterly Review. New York, founded 1819. Eev. D. D. Whedon, D.D., LL.D., 
Editor. Present circulation, 8,000. 

Ladieis Repository, Cincinnati, foimded 1841. Eev. E. Wentworth, D.D., Edit- 
or, S. W. Williams, A.M., Assistant Editor. Present circulation, 15,000. 

Gulden Hourfi, Cincinnati, founded 1869. H. V. Osborne, Editor. Present cir- 
culation, 5,800, 

KoniKil Ctass, New York, founded 1S75. Eev. J. H. Vincent, D.D., Editor. 
Present circulation, 2,500. 

IStmdaij-ScIwoL Journal, New York, founded 1860, Eev. J. H. Vincent, D.D., 
Editor, Eev. J. M. Freeman, D.D., Associate Editor. Present circulation, 115,000. 

Sandai/Sc/iocl Advocate, New York, founded 1S40. Eev. J. H. A'incent, D.D., 
Editor, Eev. J, M. Freeman, D.D., and Mary A. Lathbury, Assistant Editors. 
Present circulation ; semi-monthly, 134,0L)0; weekly, 25,500. 

Mhidonary A h-ocate. New York, founded 1846. Eev. li L. Dashiell, D.D., and 
Eev. J. M. Eeid, D.D.. Editors. Present circulation, 105,000. 

There are several other Methodist journals published by individuals, but not under 
the direction of the General Conference. The Church also pubhshes a number of 
periodicals in difterent foreign nations, 

Salics at thk Book Concern. 
At the annual meeting of the Book Committee of the Methodist Episcopal Church, 
the reports of Nelson & Phillips, Book Agents at New York, and Hitchcock & Wal- 
den, Book Agents at Cincinnati, furnished the following summaries of sales for the 
business year ending Nov. 30, 1875 : — 

New York : Books $441,965 75 

Periodicals 224,184 44— $666,150 19 



Boston 74430 49 

Buffalo 50,121 13 

Pitrsbur-rh 52,836 6(i 

San Francis(;o. 25,279 OS 

Syracuse— Northern Advocate 25.595 49 

Total at Now York Concern and Branches. $894,412 98 



Cincinnati : Books $182.859 90 

Periodicals 217,011 64— $399,871 54 

Chicago: Books 88.016.56 

I'eriodicals 96,398 38- 184,414 94 

St.Loui.'^: Books 33.798 71 

Periodicals 44,282 12— 78,080 83 

Atlanta: Books 4,868 23 

Periodicals 5,478 12- 10,346 35 

Total for Western Book Concern 672,713 66 



Total Book Concern sales, 



398 Methodism and American Centennial. 



EDUCATIONxlL. 

EDUCATIONAL INSTITUTIONS OF LEARNING IN THE M. E. CHUECH. 
THEOLomcAL I>-stiti:tioxs. 

Name of Institutu^n. 1 Place. IF'n'd President. 



Boston University Boston, Mass ilS39,W. F. "barren, D.D.,LL.D. 

Drew Seminary.! Madi^on, N. J IISGTIJ. F. Hurst. D.D. 

Garrett Institute jEvanston, 111 jlS56iH. Bannister, D.D. 

LN" FOEEIGX J-AXDS. 

Martin Institute jFrankfort, Ger |1S5S S. Nippert. 

Bareilly Theological Seminary . .Bareilly, India jlST2 T. J. Scott, D.D. 

Theological School |East China 1 i 



Colleges ant Usiveksitles. 

Albion College | Albion. Mich |1S41|G. B. Jocelvn, D.D. 

Alleghany College iMeadTille. Pa jlSlS L. H. Bugbee. D.D.- 
Baker Universitv :Bald\vin Citv. Knn.!lS5v!s. S. Weatherbv. A.M. 



Baldwin University 
Bosron University. . 

Cornell College 

Dickinson College. . 



EastTenn. "U'esleyan University Athens. Teni 



German Wallace College. 

Hiimline University 

Illinois Wesleyan University. . 
Indiana .\sbury L^nivfrsity . . . 
Iowa "Weslej-an University' . . . 

Lawrence University .' 

M'Kcndree College . 

Mount Union College 

Northwestern Univertity 



Berea, Ohio'. jli46:W. D. Goodman. D.D. 

Boston. Mass ISOTlW. F. Warren. D.D..LL.D. 

Mt. Vernon, Iowa.. ISoT W. F. Kint:. D.D. 
Carlisle, Pa 'nS:3 .T. A. M'Cauler. D.D. 



|1S(5TJ. A. Dean. D.D. 



Berea, Ohio ilS6;3 Wm. Nast, D.D. 

St. Paul, Minn 

Bloomington, 111. . . 
Green castle, Ind, .. 
Mt. Pleasant. Iowa. 

Appleton, Wis 

Lebanon, 111 

Mt. Union, Ohio.. . 
Evanston. Ill 



llSG-J 
,,1SG 



Ohio Wesleyan Univei-sity j Delaware, Ohio... 

Pacific Methodist College' iSanta Kosa. Cal. . . 

Simi>5on Centenary College. . . . Indianola. Iowa. . . 

Syracuse University [Syracuse. N. Y . . 

University of the Pacific ISanta Clara. Cal.. . 

U[)])er Iowa University iFayette, Iowa 

Wesleyan Univei-sity ." [Middletown. Conn 

Willamette Universitv j Salem, Oregon |lS53F. M. Gratcli, D.D. 



1S50 S. Fallows. D.D. 
ISST Eev. G D. Maitin. 

iJohn Wheeler. D.D. 

1547 Geo. M. Steele. D.D. 
Ib-^'i II. Allvn. D.D. 
1S4(V0. N. Hartshorn. D.D. 
1^5.10. H. Fowler. A.M.. D.D. 
1S44C. H. Pavne. D.D. 

\. S. FiTzffcrald. D.D. 
AU-x. Burns. D.D. 
1S70 E. O. Haven. D.D.. LL.D. 
l^bl A. S. Gibbons, A.M., M.D. 
1S5S J. W. Bissell. A.M. 
U31 C. D. Foss. D.D. 



Coxferexce Semixakies. 

Algona College lAliTona. Iowa.. jlST'2'O. IT. Baker, A.M. 

Albion Seminary Albion. Iowa |lj'T"2 Samuel J. Smith, A.M. 

Amenia SeminaVv lAmenia, N. Y jlSj-'iS. T. Frost A.M. 

Battle Cnnin.l Colleiriate Inst. . 'Battle Ground, Ind. ISM Georize W. Eice. A.M. 

Beavi-r College and MusivallnsLiBeaver, Pa 1 1^7.3 i;. T. Taylor. D.D. 

Carrier Seminary Clarion, Pa ' l!<i'.7 -TaiiK-s S. Millikin, A.M. 

razeiiovia Seminary tCazenovia. N. V... iNJ4 W. S. Sinythe. A.M. 

Centenary Collegiate Inst iHackettstrnvii. i ,..!. 1 >74 ( ;c<-rL'e B." Whitney, A.M. 

CentralTennesisce Colleu-<» iNashxille. t-nr,. . . . 1 -1. Bradeii. D.D. 

Chamberlain Inst, and Fern. Coll.; U.ind(d}.h. N. V... l-5o.f. T. Edwards. A.M. 

Clafiin Universitv Orangeburirh. S. C l'^""!^ Alonzo Webster, D.D. 

Clark Theoloinca"] Seminary lAtlanta, Ga. l>7-2 -lames W. Lee. A.M. 

ClaverackColandllud. KiV. In.!' laverack. N. Y... i-54A onzo Thck. Ph.D. 
Cuinbrrland Valley Insti':nte. , . iMechanicksbV-'ii. Ta. 1^"3 A. H. Eire. A.M. 

East Maine Conl". "Seminarv. .. ! Bucksporr. Me l^■d Georire Forsyth. A.M. 

Ei)\vnrth Seminarv ". iKpworth. Iowa. . 1S5> .Vd.im Holm. A.M. 

Koi t E.lward ColK -iate Inst.. .. Fort Edw.ard. N. Y.:l>54.r. E. King. D.D., Ph.D. 
Ft. Plain S, 111. and Feni. Col. In. 'Fort Plain, N. Y.. . IIS.VJ Eilwin M. Sherman. A.M. 

Cal( sviile University Galesville. Wis !lS59 Harrison Gilliland. A. "SI. 

Gcnescc Wesleyan Seminary. . . Lima, N. Y IISCI George H. Bridginaii. A.M. 



Appendix. 



399 



Name of Institution. 



F'n'd 



Grand Prairie Sem. and Com. Col. 

Haven Normal School 

Hedding Female Coll. and Sem. 

.J<!nnings Seminary 

.Johnson College 

La Junta Mission School 

Lake Shi ire Seminary 

Lewis College 

Maine Wes"n Sem. and Feni. Co!. 

Moore's Hill Col^lego 

Na] a Collegiate Institute 

New Egypt Sem. and Fem. Coll. 
N. H. Conf. Sem. and Fem. Coll. 

New Or eans University 

N. Y. Conf. Sem. and Coll. Inst. 

Passaic Collegiate Institute 

Pennington Sem. and Fe. Col. In. 
Portland Academy and Fe. Sem 

Provideiice Conf. Seminary 

Quincy English and German Col. 

Pichmoiid Normal School 

Eock Eivor Seminary 

Kocky Mountain Seminary 

Kust Biblical and Normal Inst. 

Shaw University 

Stockwell Col.Nor.and Com. In. 

Troy Confererce Academy 

Umpqua xVcademy ' 

Vancouver Seminary 

Vermont Meth. Sem. and Fe. Col. 

AHneland Seminary 

Wesleyan Academy 

"Western Iowa Collegiate Inst. . 

AVestern Keserve Seminary 

West Eiver Classical Institute. 

Wiley University 

Williamsport Dickinson Sem... 
Wilmington Conf. .\cademy... 

Wovtliington Seminary 

Wyoming Seminar^' 

Xenia College 



Onarga, 111 

Wavne.sboro", Ga. . . 

Abingdon, ill 

.\urora. lil 

Macon. Mo 

Tipton ville. N. M.. 
N.,rth East. Pa.... 

Cfhisgow. Mo 

Ke uirville. ?vle. ... 
Moore's Hill, Ind.. 

Napa City. Cal 

New Egypt, N. J. . 

{Tilton, N. H 

New Orleans, La, . . 



Passaic, N. J 

Pennington, N. J.. 
Portland, Oregon . . 
E. Greenwich, K. 1. 

Quincy, 111 

Kichmond, Va 

Mount Morris, 111. . 
Salt Lake, Utah. . . . 

Huntsville, Ala 

Holly Springs, Mass 

Stockwell, Ind 

Poultney. Vt 

Wilbur, Oregon... 
Vancouver, W. T. . 
Mountpelier, Vt. . . 

Vineland, N. J 

Wilbraham. Mass. . 
Glen wood, Iowa. . . 
W. Farringdon, O. . 
West Eiver, Md. .. 

Marshall, Te.vas 

Williamsport, Pa. . . 

Dover, Del 

Worthington,Minn. 

Wyoming, Pa 

Xenia, Ohio 



President. 



Baltimore Female College 

Bordentown Female College... 
Cinci.'inati Weslcyan College... 

De Pauw College 

Drew Ladies' Seminary 

Family and Day School for 

Young Ladies 

llillsborongh Female College... 

Illinois Female College 

Lassell Female Seminary 

Ohio We^levan Female Clollege. 
Pittsburgh Fe i ale Colle-e.. . . . 
Science Hill P\-male Academy.. 
Wesleyan Fenuilc College. . . ." . . 
Woman's Col. of N. W. Univer. 



Female Colleges. 

Baltimore. Md .... 
Bordentown. N. J. 
Cincinnati, Ohio. . 
New Albany. Ind. 
Carmel, N. Y 



New York City. . . 
Ilillsborouu'h, Ohio 

Jackson. Ill 

.Vuburiidale. Mass. 
Delaware, Ohio. . . 

Pittsburirh, Pa 

Shelbvville, Kv.... 
Wilmington, Oel. . , 
Evanston, 111 



1S63 John T. Dickinaon, A.M. 
1868 J. M'Mahen. 

1855 J. G. Evans, A.M. 

1856 C. E. Mandeville, A.M. 
1S63 E. W. Hall, A.M. 

1873 Thomas Harwood, A.M. 
1873 M. G. Bullock, A.M. 
1S66 James 0. Hall. 
1021 H. P. Torsey, LL.D., A.M. 
1854 F. A. Hester, D.D. 
1870 T. C. George, A. M. 
1845 J. B. Eobinson, A..M. 
1845 J. P. Eobinson, A.M. 
1873 I. S. Leavitt, A.M. 
1851 S. Sias. A.M.. M.D. 

John A. Munroe, A.M. 

1841 Joseph A. Dilks, A.M. 
1850 T. F. Eoyal. A.M. 
. . . . F. D. Blakeslee, A.B. 
1856 Charles W. Brown, A.M. 
1867 E. M. Manly. 
1839 N. C. Dougiiertv, A.M. 
1873 F. S. Stein. A.M. 
1S70 Miss Mary C. Owen. 
1870 A. C. M'Donald, A..M. 
Is59 J. G. Laird, A.M. 
1834 J. Newman, D. I). 

1854 J. G. Herron, A.M. 
1366 E. D. Curtis, A.M. 
1S65,J. C. Watson Co.xe, A.M. 

1S73! 

1818 Edward Cooke, D.D. 
1866 E. N. Wairen. A.M. 

1855 F. D. Eeeve, A.M. 
ISSUE. L. Chaney, A.M. 

1873 F. Canson Moore. 
1S4S Edward J. Gray, A.M. 
1S73 I. W. Williams, A.M. 

1874 B. H. Crever, A.M. 
1844 David Copeland, A.M. 
1850 William Smith, A.M. 



1849 Nathan B. Brooks, LL.I). 
1852 John H. Brakeley, Ph.D. 
1S42 Rev. Dr. Moore. 
1846 Erastus Eowley, D.D. 
1866 George C. Smith, A.xM. 

1857iD C. Van Norman, LL D. 
S39jj. M"D. Matthews, A.M. 



184 

lb51 
1853 
1851 
1825 
1S73 
1655 



W. H. IX' .Motte. 
(Jh. W. Cashing, A.M. 
William Richardson. 
I. C. Pershing, D.D. 
.Mrs. Julia A. Tevi.s. 
John Wilson. A.M. 
Miss F. E. Willard, A.M. 



Aggueoatk. 



Theological Seminaries. 
Colleges and Universitie: 
Confer(;nce Seminaries . . 

Female Colleges 

Total 



6 

25 
61 

_ii 

106 



400 Methodism and American Centennial. 



Educational Institutions of Learning of all Denominations. 



Denhminatiox. 

Eoman Catholic 

Baptist 

Presbyterian 

Lutheran 

J^rotestant Episcopal 

Congregational 

Methodist Episcopal 

lieibrined 

United Presbyterian 

Chi-istian 

Free Baptist 

Methodist 

Universahst 

African Methodist Episcopal. 

Cumberland Presbyterian 

Cerman Reformed 

Methodist Episcopal (South). 

Moravian 

New Jerusalem 

Union Evangelical 

United Brethren 

linitarian 

Unsectarian 



Seminaries. Profoa^ors. Students. 



Total. 



18 


144 


1,238 


16 


58 


936 


15 


74 


617 


13 


52 


426 


12 


56 


294 


8 


50 


329 


7 


68 


321 


3 


10 


87 


3 


12 


89 


2 


8 


82 


2 


10 


45 


2 


1 


48 


2 


10 


27 


1 


5 


8 


]^ 




12 


1 


3 


10 


1 






1 


3 


ii 


1 






1 


5 


20 


1 


3 


19 


1 


7 


12 


1 


6 


19 


113 


579 


3,450 



Summary from the Bureau of Education, 
1870, 



Number of Institutions. 
Number of Instructors. . 
Number of Students 



339 
3,254 



1871. 
94 

369 
8,'i04 



1872. 1873. 1874. 

110 110 113 

435 573 579 

3.351 3,838 4,356 



Secular Education in the United States, 

Scli 111 



States an Territories. 

Connecticut 4-16 

Utah 4-16 

Oregon ■•■ 4-20 

Wisconsin 4^20 

Maine 4-21 

New Hampshire 4^21 

Montana 4-21 

"Washington 4-21 

Massachusetts 5-15 

Khode Island 5-15 

Cuhlurnia 5-17 

New.Jersev 5-18 

Mirhigan.; 5-20 

Vermont 5-20 



States and Terkitoribs. 



Si-hy..l 
Age. 

New York 5-21 

Virginia 5-21 

Colorado ' 5-21 

Dakota 5-21 

Idaho 5-21 

South Carolina 6-16 

Indian 6-16 

District of Columbia 6-17 

Georgia 6-18 

Nevada 6-1 S 

Tennessee 6-i8 

Texas 6-18 

Kentuckv 6-20 



\\ yuming. . 
Alabama . . . 
Arkansas... 
Delaware. . . 

Iowa 

Kansas 

Minnesota. 
Mississipjii 
Missouri. . . 
Nebraska. . 



5-20 
5-21 
5-21 
5-21 
5-21 
5-21 
5-21 
5-'-'l 



-21 



Florida 

Illinois 

Indiana 

Lt)uisiana 

Maryland 

Nortli Carohna 

Ohio 

Pennsylvania. . 
Wej-t Virginia. 

Arizona 

New Mexico. . , 





6 21 

6-21 

6-21 

*6-2l 

6-21 

6-2 L 

6-21 

6-21 

6-21 

. . No Ueport. 



* This is the legal school age. The 
population between 5 and 20, and the 
latter ages. 



School-tax is distributed in proportion to 
H-hool population reported is between the 



Appendix. 



401 



School Statistics fok 1871, 1872, 1873, 1874. 

Number report- 
ing. 

Year. In 



States. 

School popu'ation 1871 29 

School population 1872 37 

School population 1873 37 

School population 1874 37 

Niiiriber enrolled in public schools, . . 1871 28 

Number enrolled in ])ublic schools. . . 1872 34 

Number enrolled in public schools. . . 1873 35 

Number enrolled in public schools. . . 1874 34 

Number in daily attendance 1871 25 

Numl)er in daily attendance 1872 28 

Number in daily attendance 1873 81 

Number in daily attendance 1874 30 

Number of pupils in private schools.. 1871 14 

Number of pu[iils in private schools. . 1872 18 

Number of i)upils in private schools. . 1873 22 

Number of pupils in private schools. . 1874 13 

Total number of teachi rs 1871 26 

Total number of teachers 1872 33 

Total number of t"achers 1873 35 

Total number of teachers 1874 35 

Number of male teachers 1871 24 

Number of female teachers 1871 24 

Number of male teachers 1872 30 

Number of female teachers 1872 30 

Number of male teachers 1873 28 

Number of female teachers 1873 28 

Number of mal.- teachers 1874 28 

Number of female teachers 1874 28 

Public school income 1871 30 

Pubhc school income 1872 85 

Public sciiool income 1873 35 

Public school income 1874 37 

Public school expenditure 1871 24 

Public school expenditure 1872 31 

Public school expendimre 1873 36 

Pubhc school expenditure 1874 35 

Permanent school fund 1871 10 

Permanent sc 100 fund 1872 31 

I'l rmanent school fund 1873 28 

Permanent school fund 1874 28 

* Including 208 teach 



Terri- 
tories. 

"1 
11 
11 



States and Tkr. 

Massachusetts. . 

Ohio 

Louisiana 

Nebraska 

Khode l8lan<l. . . 

(.'onnecticut 

Vermont 

New York 

Iowa 

Michigan 

New Jersey 

Indiana 

Illinois 

Maine 

Maryland 

Wisconsin 

West Virginia.. 

16 



ers of evenmp schools. 
School Expenses foii each Scholar. 

States and Tkr. 



9.632,969 
12,740,751 
13.324,797 
13,735,672 
6,393,085 
7,327,415 
7.865,628 
8,030.772 
3.661,739 
4,081,569 
4,166,062 
4,488.075 
328,170 
356,691 
472.483 
352.460 
180.635 
216,(162 
215,210 
* 239,873 
66,949 
108,743 
81.135 
123,547 
75,321 
103,734 
87,395 
129.049 
64,594,919 
71,988,718 
80,081.583 
81,277,686 
61.179,22 » 
70.085,9-z5 
77.780,016 
74.169 217 
41,466,S5i 
65,5550,572 
77.870,887 
75,251,008 





In pub- 




lic sell's 


$14 70 


$14 48 


11 40 


8 57 


11 00 




10 72 


is 50 


10 40 


11 55 


0 47 


10 83 


7 04 


8 89 


6 94 


10 61 


6 68 


9 29 


5 85 


7 80 


5 82 


9 30 


5 70 


9 02 


5 60 


7 82 


4 94 


8 72 


4 51 


9 17 


4 16 


.. 6 80 


4 14 





Minnesota 

Missouri 

Mississippi 

Tennessee 

Vir^rinia 

South C'arolina 

Alabama 

Grcorjfia 

New Hampshire 

Floiida 

District of Columbi 1 

Montana 

Colorado 

Arizona 

Utah 

Cherokee Nation 



In Terri. 
lories. 



88,097 
184,128 
139,378 



52,241 
69,968 
69,209 

28,956 
33,677 
33,489 

'"7.592 
T,85J 
10,128 

' V,i77 
1.511 
1.427 



529 
786 
499 
731 



641,551 
844,666 
881.2 i 9 



856.056 
995.422 
805,121 



64.385 
137.507 



Of sciri 


In piib- 




1 C s.-hV- 


$4 06 


$6 63 


3 00 


5 70 


2 89 


4 54 


2 09 


8 40 


2 02 


5 08 


1 95 


4 2S 


0 87^ 




0 6b 


1 9.') 




7 <:5 




6 59 


io 70 


18 98 


7 90 


15 68 


7 28 


13 84 


4 41 


33 28 


2 78 


5 09 


7 40 


15 25 



402 Methodism and American Centennial. 



Average Moktuly Wages of Public School Teachers. 



State or Territory. 








$42 50 


$4.i OO 










74 58 


60 60 




66 56 


32 69 


1 )cliiwarG 


• ■ • • 






oU UU 


OA A A 

30 00 


Georffiii 


55 54 


3S 37 




50 00 


39 00 








Iowa 


36 04 


29 32 




40 ''O 


31 50 








LoLliSltlllil 


65 00 


65 00 




S3 17 


14 40 




45 S3 


45 S3 




85 09 


82 39 




49 92 


27 21 




37 39 


24 57 




5S 90 


58 90 




35 00 


35 00 




38 50 


83 4S 




116 53 


SS 73 


New Hiimpshire 


37 56 


24 33 



State ok Territory. 


Male. 






$57 


34 


TO 


43 














25 


on 


20 


00 


Ohio 


42 


00 


29 


00 




50 


00 


40 


00 




41 


71 


34 


60 




39 


i'2 


39 






85 


00 


35 


AA 

00 


Teuness6e 






















• • 


• • 




• • 




oO 


32 


23 


21 




34 


95 


32 


15 












Arizona Territon^. . . , 


100 


00 


75 


00 


Colorado Territory. . . 


69 


00 


54 


00 


Dakota Territory." . . . 


55 


00 


32 


00 


District of Columbia. 


109 


50 


70 


00 




162 


50 


162 


5<3 


Xe w Mf xico Territory 










Utah Territorv 










Wasliingtou Territory 


36 


00 


30 


66 



IXSTITUTIOXS, In'STRUCTORS, AND PuPILS. 



City-schools 

Normal schools 

IJusiness-colleges 

Academies 

I'reiKiratory schools* 

hcieiitilicaml Atrricultural sch's. 

Colleges lor women 

Colleges 

Theological sch-).>ls 

Medical schools t 

Law-schouls 



City-schools 

Normal sciiools 

Business-colleges 

Academies 

Preparatory sciiools^ . . . 
t^cientilic and Agricultui-a 

Coheges for women 

Colleges 



Medic 
Law-: 





1871. 






1872. 




Schools. 


TeacL's. 




Schools. 


T<-.HCll"s. 


Pupils. 




19,448 


1.415.172 




23.194 


1.215.897 


'65 


445 


10.922 


'93 


773 


■ 11.773 


60 


168 


6,460 


53 


263 


8,451 


638 


3.171 


80.227 


! sii 


4,5<n 


98,929 


"ii 


'303 


3.303 


'76 


'724 


5.395 


136 


1.163 


12.841 


175 


1.617 


11,2SS 


290 


2,962 


49.827 


i 298 


3.040 


45.617 


94 


369 


3.204 


104 


435 


3,351 


82 


750 


7,t>45 


1 ^^i 


726 


5.995 


39 


129 


1.722 


i °' 


151 


1.976 




1873. 






1874. 






27,726 


1.564.663 




16.438 


976.837 


ii4 


S87 


16.620 


lL'4 


966 


24,405 


112 


514 


22,397 


126 




25.592 


944 


5,1 loS 


llNoT.i 


l.Ool 


5.466 




S6 


690 


12.4>7 


91 


697 


ii;4i4 


70 


747 






600 


7.244 


205 


2.120 


21.616 


1 201) 


2.2^5 


23.445 


3"^-> 


3,106 


52 053 


34:3 


3.783 


56.692 


IK) 


573 


0.8:38 


) 113 


5T9 


4.856 


94 


1.148 


S,68l 


1 99 


1,121 


9.095 


37 


158 


2.112 


' 38 


ISl 


2,5S5 



* From l>7ii-7'2. inclusive, this cl iss of schools was included in the table of academies. 
1 Including schools of iiiianuacy and dentistry. 

i Only 127 cities are inciu.ledVm place of dio cities and towns reported in lS7o. 



Schools fou De.\f and Di-.mb. 





40 






M.dc stildeiits 


2.774 




2,126 


Total students. 


4.900 


Btudeats fiom toe fli-st 


14.762 



Volnmes in library 

Value of property" 

State appropriation 

From tuition 

Expenditures past year. 



27.907 
$6,185,264 
1.064.406 
127,946 
1,177,498 



Appendix. 



403 



Schools fou the BLixn. 



Kumber of scliools 29 

Total instructors 525 

Number of pupils 1,942 

Number from ttie first 6,6S4 

Volumes in library 8,044 



Number of schools 56 

Officers and teachers 693 

Number admitted during year. . 9,846 

Number discharged 8,023 

Male inmates 7,951 

Female inmates 2,897 



Value of property $3,533,148 

State appropriation past year 520.444 

From tuition, etc 75,026 

E.xpenditures past year 6:33,938 



Whites 9,349 

Colored 637 

Native....: 4,991 

Foreign 973 

Annual cost $1,541,799 



Eeform Schools. 



Okpiian Asylums. 



Number of 156 

Officers and teachers 924 

Male inmates 7,178 

Female inmates 5,631 

Total inmates 12,979 



Total from fii-st 1 12,410 

Volumes in hbrary 30,712 

Income $1,886,533 

Expenditure 1,293,578 



SoLUiERs' Okphans' Homp:s. 



Number of 21 

Officers and teachers 257 

Male inmates . 2,078 

Female inmates 1,198 

Total inmates 8.276 



Total from first.. 10,699 

Volumes in library . . . . 8,262 

Income i?260,297 

Expenditures 244,123 



Infant Asylums. 

Number of 9 j Inmates 546 

Officers and teachers 19 | Income ii53,771 

Industrial Schools. 

Number of 26 | Female inmates 5,071 

Officers and teachers 259 Total inmates 6,096 

Male inmates 697 Total from first 82,709 



SOME COLLEGE ITEMS. 



College 


Geaduates in 


Conor 


ESS. 








41st Congre 


ss. 


42d Congress. 




Senate. 


H. R«p. 


Bctli 


Senate. 


H.Hhp. Both. 




72 


239 


311 


74 


243 817 


Number of college graduates . . . 


33 


75 


108 


34 


77 111 


Per cent, of college graduates 


46 


31 


34 


46 


31 35 


Number of Harvard graduatos 


2 


2 


4 


2 


1 3 




1 


5 


6 


1 


8 9 


Number of Princeton graduates 


2 


5 


7 


8 


1 4 


Total of these three colleges , 




12 


17 


6 


10 16 



The OccD-pATiONS of 4,218 Graduates of certai.v New England Colleges. 



Griiiliiates of 


Theology. 


Law. 


Medicine. 


Instii.c- 


Jour- 




Busi- 


Total so 








tion. 


milisni 


tiire. 


ness. 


as know 


Hax-vard 


144 


252 


173 


53 








022 




253 


102 


33 


171 


"i 


"i 


""9 


570 


Yale 


418 


608 


164 


182 


33 


61 


306 


1,772 




285 


440 


179 


213 


8 




129 


1,254 


Total 


1,100 


1,402 


549 


619 


42 


62 


444 


4,21s 



404 Methodism and American Centennial. 



The Agk at Gradttation of 5,306 New England College Graduates. 

^t'age'o^ "^^^''l- ^^'<^^''°- YAle. Dart'th. Total. 
2S 



Gradimtiii^ 
at age of 


H ir'd 

■ IT . 


Wes'n. Yale. 


D:irt'th, Totnl 










16 


2 






2 


17 


11 






3 14 


IS 


113 


10 


30 


15 168 


19 


327 


13 


174 


52 566 


20 


47S 


43 


351 


106 978 


21 


348 


47 


397 


174 966 


22 


150 


66 


300 


163 679 


23 


77 


45 


193 


175 490 


24 


44 


44 


148 


146 382 


25 


34 


45 


121 


156 356 


26 


16 


55 




124 264 


27 


16 


23 


49 


86 174 



30 



6 


20 


41 


58 


125 


5 


21 


16 


30 


72 


2 


12 


10 


15 


89 




2 


4 


8 


14 


i 


2 


1 


4 


8 




1 


2 




3 




1 


1 


i 


3 








1 


1 




"i 




1 


2 


50 


451 


1,907 


1,318 


5,306 



In Letters . . . . 

In Science 

111 Philosophy, 

In Art 

In Theology . . 



Degrees conferred in all Colleges, 1875. 

In Course. H movary. 

3,476 149 



812 
85 
4 



In Letters . 
In Science. 
In Art 



15 
i93 



In Medicine. 

In Law 

Others 



In course. Hjnorary 

2,845 2 



68 
;.S59 



UPON women. 

Others . 

Total. 



279 



Statistical Summary of Benefactions, by Institutions, foe 1873. 

Endowment Gri)undp,build- p.^fgj. Fellowships, Library 
InSTiTL'TiONS. and general ings, and ap- g,,„i.;'' si hi'la'sliii>s, and T 

purp. ses. paratus. " '' ' and prizes. Mus'iii. 



Colleges 

Schools of science 

Scliools of theology 

Medical colleges, etc 

Institutions for superior 
instruction of women. 
Secondary instruction. . . 

Librnries 

Museums of nat. hist. .. 

Deaf and dumb 

Blind 

Peabody fund 

Miscellaneous 



.$6,075,325 $1,272,902 $578,575 #244.295 $67,044 $8,238,141 



Total . 

Statistical S 

IssTrrcTioNs. 

Univ'ties and coll.. 
Schools of science. . 
Scliools of theology. 
Schools of medicine 
Inst, for superior in- 
struct, of women. . 
Preparatory sch'ls. 
Inst, for second, in. 

Libraries 

Deaf & Dumb Inst. 
Mi.sco lanoous 



521.112 


178,681 


219,258 


33,200 


66,100 


6,000 


221,425 


11,500 


357,606 


209.8S5 


188,011 


150,000 


3,500 




15,000 


135,840 


17,000 




7,805,177 


1,877,168 



)5,600 



14,765 
2o.S43 
1.000 



500 
500 
5,500 



16,000 580 
7.500 250 

41.000 

131. GSO 

500 



780.6.38 
619.801 
7S,600 

252,005 
575.241 
379.011 

131.680 
4.000 

15.000 
135.840 

17,000 



iUMMARY OF BENEFACTIONS, BY INSTITUTIONS, FOR 1874. 



Endowment Grounds, Fell 
and general buildings, scb da 



ship^i 



purposes. 

1,222,992 
174,327 
603.527 
18.500 
207,300 

547,600 
151,461 
40.790 
3,053 
1,150,500 



iratus. 

$373,329 
290,676 
292.893 
10.750 
20,500 

71,335 
82,324 

l.OOO 
100,000 



<nd prizes. 

$26,035 
11.416 
13,750 
500 
500 

1,830 
1,310 



Aid for Library 
indisr't and 
stud's. Museum 



Ol.je 



Total. 

peeifi -d. 

3.525 $9,180 $683,431 *$845.354 
3.885 500 1.000 4S1.S04 
2.959 40,500 1.58.000 1,111.629 
500 .... 4.281 1 44.5.31 
.... 9,120 4.000 241,420 



66,650 35,125 1,000 
10.200 1,355 25,631 
.... 34.6:32 

8.270 



723.t>40 
272.281 
75.422 
7,328 
1,250.500 



Total $4,120,050 1,242.807 .>1.841 117 Tl'.M3it.:<lV2 2^r, .vr, i;.0.i'..3(U 

This amount includesfor Professorsliips $rj,W '. ^ Incliules f r Pi ofessoisliip? llO.OvlO. 



Appendix. 



405 



Summary of the Number ob' Educational Publications, 1874. 



Number of Finns in 

California 3 

Connecticut 6 

Illinois 7 

Indiana 1 

Iowa 2 

Kentucky 1 

Maine * 2 

Maryland 1 

Massachusetts 29 

Missouri 2 

New York 80 

Ohio 10 



Pennsylvania 

Tennessee 

Virginia 

"Wisconsin 

District of Columbia . 



Total . 



181 



iVuoiber of Books published <.n 

Art 

Biog-raphy 

Education 

Geography and travels 

History 

Law 

Logic and metaphysics 

Mathematics 

Mechanics. 

Medicine 

Natural sciences 

Philology and translations 

Pohtical economy and social science. 

Theology and religion 

Miscellaneous 



69 
142 

8S 



Total 



8.> 
100 

y 



Illiteracy in the United States. 

Total population in 1870, ten years old and over 

ite population, ten years old and over 



Illitei 

Male population, ten years old and over. 

Ill.terate males, ten years old and over 

Female population, ten years old and over 

Illiterate females, ten years old and over 

Total male adults, 1870 

Male ?.dult illiterates 

Total female adults 

Female adult illiterates 

J'ercentage of male illiterate adults to total adults.. .. 
Percentage of female illiterate adults to total females 

Illiteeacy in Pennsylvania. 
The whole number of persons received into the Eastern State Penitentiary from 
October 25, 1829, to December 31, 1874, is 7,828, namely: — 



238,945 
658,144 
258.866 
,608,883 
,970,079 
054,256 
,443,001 
619,147 
,092,999 
,096,049 
17.15 
23.05 



VVliite. 

Males 

I'emales 



Total 



6,083 
216 



Per cecit. 
77.71 

2.76 
80.47 



C-lored. 

Males 

Female 



Total . 



MiDOIS. 


Number. 


Per cent. 


"White males 


1,091 


13.94 




60 


.77 


Mulatto males 


157 


2.01 




36 


.45 




209 


2.67 




33 


.42 


Total 


1,586 


20.20 



AJ lilts. 

"White males 

"White females. . . 
Mulatto males . .. 
Mulatto females. 

Black males 

Black females . . . 



Total 



Under 18. 
18 to 21. . 
21 to 25. . 
25 t.) 30.. 
80 to 35. . 
85 to 40. . 



Total under 40.... 



Number, 

355 
1.231 
1,977 
1,628 
869 
650 

6.713 



Per cent, 
4,51 

15,73 
25.26 
20.80 
11.10 
8.35 

85.75 



40 to 45. 
45 to 50. 
50 to 60. 
60 to 70. 
70 to 80. 
80 to 90. 



Total above 40. 



umber. 


IVr cent. 


1.386 


17.71 


14;3 


1.82 


1,529 


19.53 


umber. 


Per ceMt. 


4,990 


63.05 


156 


1.99 


398 


5.60 


38 


.48 


624 


7.97 


36 


1 15 


6,242 


79,74 




Per cert. 


392 


5,01 


313 


3,19 


293 


3.74 


103 


1,33 


13 


.17 


1 


.01 


1,115 


14.i.'5 



4o6 Methodism and American Centennial. 



Parental. 

Parents dead. . 
Parents living. 
Mother living-. 
Fatlier living. . 

Total 



SOCIAL RELATIONS. 
Per cent. Conjugal. 



KDUCA1IONAL AND MORAL RELATIONS 



Kducatl >nal. 

Illiterata 

liead only 

Bead and write... 
Well instructed... 

Total 



N.iinber. 

1,585 
1,138 
5,063 
42 



Pur Ci-nt. 

20.35 
14.54 
64.67 
.54 



7,S2S 100.00 



NmnLer. Per cent. 



2,533 


32.36 




2,376 


30.35 




1,968 


25.14 




951 


12.15 










7,828 


100.00 






' Total 



4,500 
2,844 



348 
46 



57.48 
36.33 
1.15 
4.45 



7,828 100.00 



Habi s. Number. Per cent. 

Abstainers 1.809 23.11 

Moderate drinkers .... 3 206 40.96 

Sotnetinies into.xicated 1,295 16.54 

Often intoxicated 1,518 19.89 



Total. 



,828 100.00 



Latkst Comparative Statistics. 



Relatiuns, etc. 

Whole number received. 



COLOR AND 8KX. 

White males 

White fennales 

Colored males 

Colored females 



AGE. 



Under 21 years 

21 to 25 year.s 

25 years and upward. 



EDUCATIONAL. 



Illiterate 

Eead only , 

Kead and write , 

INDUSTRIAL. 

Not bound 

Bound and left 

Bound and served till 21 years of ago 



Parents dead . 
Parents living 
Mother living. 
Pather living. 



Received Received 
from 1':'41 l'romlb54 



Rrceived 
troni l&til 



Received 
from 18.71 



0 1853. 


to 1866. 


to ls70. 


to 187 


817 


1,314 


625 


541 


575 


1,058 


480 


357 


15 


40 


8 


7 


207 


198 


185 


174 


23 


18 


2 


3 


186 


359 


184 


189 


218 


361 


1S3 


164 


413 


594 


308 


188 


164 


221 


148 


165 


154 


195 


115 


40 


499 


b9S 


82 


336 


576 


1,077 


633 


474 


154 


153 


58 


42 


87 


84 


34 


25 


253 


337 


218 


168 


208 


432 


164 


193 


272 


353 


193 


94 


84 


192 


5o 


86 



Against propert.v, 
Against persons . 



653 
164 



1,109 
205 



514 
111 



EDUCATION IN OTHER COUNTRIES. 
England and Wales. 
Whole population 22,712,266 I School attendance to popu'tion as 1 to 17 



Schoiil population. 
Per cent of total jiopulation. 

t;hildren registered 

Childliood age 



Whole population . 
Number of schooN. 
Number of teachers 



At marriage, can't write, male, lout of 5 
At marriage, can't write, female, 1 out of 4 
In Wales, cannot write, female, 1 out of 2 



14,301 
23 

2,497,602 
3 to 18 I 
France. 

38,067.094 j Number of scholars 3,625,000 

145,000 School attendance to population as 1 to 21 
36,798 



Appendix. 



407 



Illiteracy, (Census of 1872.) 

Under G. From 6 to 20. Above 20. Percent, 

Degree of Education. Total. J^. ^otal. Total. f^^H 

Unable toreador write 3.540.101 88.85 2,082.338 28.89 7,702.862 33.37 30.77 

Able to read onl}- .... 292.848 7.33 1,175,125 18.48 2,805,130 9.99 10.94 

Able to road and write. 151..'.95 3.82 5.458.097 62.63 13.078,057 56.64 5S.29 

Unascertained 38.042 .... 70,721 .... 214,005 

Total 4,022.086 .... 8.786,281 .... 23,294,554 

Germany. 



Whole population 41,060,695 

Number of elementary sch'ls . 60,000 

Number of teachers 109,000 

School populntion 6,569.711 

School attendance 6,000,000 



Normal schools 169 

Educational periodicals 63 

No national system of education. 
Each of the 26 States lias a system of its 
own. 



Illiteracy in Prussia. 

„ ^. _ , . Above 10 year.i of a^e. 

Degree ot Education. . _ „ , , 

Male?. Femiile.s. Ti.t«l. 

Able to read and write 8,112.051 7.926,901 16,035,952 

Ability to read and write not ascertained .. . . 118,863 158.709 277.572 
Not able to read and write 863,843 1,396,434 2,260,277 

In percentages the result is the following- : Out of every 10.000 inhabitants above 
10 years of age, 950 men (or 9.5 per cent.) and 1,473 women (14.73 per cent.) are 
illiterate. 

According to religion, the illiterates are grouped in the following manner: — 

Males. Females. 
Religion. Number. Per cent. Jsiiinber. Per cent. 

Protestants 390,117 6.60 698,400 11.37 

Catholics 464.755 15.16 685.535 21.81 

Jews 7.976 6.65 16.64S 12.53 

Dissenters 995 4.96 1,851 9.02 

In 1 874 the total immber of conscripts was 83,3.33. Of these 8,824. or 3.98 per cent., 
were not able to read and write. The highest percentage of illiteiates was in the 
province of Posen, 16 per cent. ; in Prussia, 11 per cent. 

Belgium. 

Whole population 5,687,105 | School expenses, 1874 $1,040,325 

Illiterate adult population, 30 per cent. 

Comparative Statistics of European School Attendance. 

[On the cilculatioii that the children between 6 and 12 constitute the sixth part of the European populat'n.] 

In Saxony the school attendance is to the population as 1 to 5 ; in Norway, as 
1 to 6; in Prussia, as 1 to 7; in Denmark, as 1 to 7i; in Netherland'^, as 1 to 8; in 
Scotland, as 1 to 9; in Protestant Switzerlund, as 1 to 9; in Austria, as 1 to 10; in 
Belgium, as 1 to 10^; in Ireland, as 1 to 16; in Catholic Switzerland, as 1 to 16; in 
England, as 1 to 17; in France, as 1 to 21; in Lombardy, as 1 to 30; in Sardinia, ns 
1 to 64; in Portugal, as 1 to 80; in Italy, as 1 to 100; in Greece, as 1 to 118; in 
Spain, as 1 to 170; in Kussia, as 1 to 700. — London Schoul- Board Chronicle, Mar. 
6, 1875. 

American Educational Associations. 
1. National Educational Association. — This Convention met at Detroit, Mich., 
August 4, 1874. Delegates present, 600; States represented, 89 ; Territories repre- 
sented, 2. Among other important matters discussed was the establishing of u 
National University. Place of ne.xt meeting, Minneapolis, Wisconsin. 



4o8 Methodism and American Centennial. 



2. American Association for Advancement of Science.— The Twenty-third 
Session of this Association met at Hartford, Connecticut, August 12, 1874. At that 
session 44 new members were admitted. Many difficult subjects in science were 
ably discussed. Prof. J. E. Hilgard, of Washington, D. C, was elected President 
for tlie ensuing year. Place of meeting, Detroit, Mich. Time of meeting, second 
Wednesday of August. 

3. American Philological Association. — This Association held its sixth An- 
nual Session in Hartford, Conn., July 14, 1874. Among topics discussed were the.se: 
1 . The necessity of reform in the spelling of the Enghsh language. 2. The advantage 
of a universal alphabet. 

4. American Oriental Society. — This Society met in New York, October 28, 
1874. As its name indicates, it is specially devoted to the study of inscriptions, 
hieroglyphics, and ancient Oriental literature. 

5. TiiE American Antiquarian Society.— The annual meeting of this Society 
was held in Worcester, Mass., October 21, 1874. This Society is chiefly devoted to 
preserving a consecutive history of the past in American liisiory. 

6.. American Institute of Instruction. — The yearly session of this Institute 
was held at North Adams, Mass., September,- 1874. This was its forty-fifth regular 
session. It discusses the various modes of education in our schools and colleges. 

7. Centennial of Che.mistry. — A meeting was held in Northumberland, Pa., 
July 31, 1874, to celebrate the hundredth anniversary of Priestley, the discoverer of 
chemistiy. This meeting was held in connection with a meeting in Birmingham, 
England, for the purpose of unvailing a marble statue of the great discoverer. 
Telegraph communications were exchanged. In the evening about five hundred per- 
sons visited Priestley's gi-ave at Northumberland. 

8. Meeting of College Presidents. — This meeting was held at Hanovr-r, N. H., 
November, 1874. College course of study, regattas, etc., etc., were discussed. 

9. American Social Science Association. — This Society convened in New York, 
May 21, 1874. It is devoted to health, pauperism, crime, and education. 

10. Association of Normal-School Teachers. — This Convention was held at 
Westfield, N. Y., November, 1874. It discussed questions relating to the profession 
of teachers. These comprise the number of national associations for the promotion 
of national education. 

Public Libharies. 

Number of 340 I Increase in books during past 

Number of volumes 4,663,1(36 year 299.767 

Number of pamphlets 764,944 | Increase in pamphlets 88,426 

Congressional Library, 1874. 

Number of books 274,157 | Increase of books for whole 

Number of pamphlets 53,000 library, 1874 15,405 

Law departraent,numberof vols. 33,712 J Increase in pamphlets 6.272 

Museums. 

Museums of Natural History 44 | Museums of Art 24 

Periodical Literature. Census, 1870. 



Periods of Issue. 


Number. 


Copies aiin'lv issued. 

806.479,570 


Circulation. 




574 


2,601,547 






24,196,380 


155.105 




115 


25,708.488 


244.197 




4,295 


550,921.4;36 


10.594.64:3 




96 


32.895,680 


1.349.320 




622 


67.810,116 


5,650,84$ 




13 


189.900 


31.(i5i) 




49 


846,630 


211,670 


Total of all periods , 


5,871 


1,508,548,250 


20,842,475 



Appendix. 



409 



Kinds. Number. Copies ann'ly issued. Circulfi'inn. 

Advertising 79 4,689,800 293.450 

Agriculture an.l Horticulture 93 21,541,904 7T0.T52 

Benevolent and Sectarian Societies 81 6,518,560 257,0-0 

Commercial an.1 Finance 142 31,120.600 690.2i)0 

Illustrated and Literary 503 160,061,408 4,422.235 

Nationalitv 20 4,071.000 45.150 

Political.." 4.333 1.134,789,082 8,7sl.220 

Eelidous 407 125,959 496 4.764,:- 58 

Sporting 6 3,222.000 73,500 

Technical and Prof 207 15,974,400 744,530 



Periodicals, from Report 



Periods of ssue. Number. 

Dailv 718 

Tri-weekly SO 

Semi-weekly 107 

Weekly 5.957 

Biweekly 24 

Semi-monthly 106 



BY EowELL & Co., 1875. 



Periods of Issue. Number. 

Monthly 802 

Bi-monthly 8 

Quarterly 68 

Total 7,870 



INCREASE IN 



Dailies 144 

Tri-weekly d. 27 

Semi-weekly d. 8 

Weekly 1.662 

Semi-monthly 10 



FIVE YEARS. 

Monthly ISO 

Bi-monthly d. 5 

Quarterly 19 

Net increase 1,9S5 



The States leading in the newspaper work are as follows : 



St.ltes. 


Daily. Weekly 


Top. i;s'd an. 


States. 


Daily. 


Weekly 


C .p. iss'd an. 




100 


690 


492,770.868 


Ohio 


35 


407 


93,592,448 


Pennsylvania . 


7S 


511 


233,380 532 




30 


314 


47.980 422 




39 


503 


113.140.492 




30 


295 


26,964.984 




34 


141 


45;869,40S 




24 


322 


16,403.380 


Massachusetts. 


24 


229 


107,691,952 


New Jersey . . 


. 23 


141 


18,625,740 



As compared with other nations, the United States stands about as follow: 



United States. , 
Great Britain . . 

France . ." , 

Prussia 

Italy 

Austria , 

Switzerland 



papeis. 



Inhabit- 
ants. 



7,870, 1 to each 
1,260, 1 to each 
1,640, 1 to each 

700, 1 to each 

506, 1 to each 

365, 1 to each 105,000 

300, 1 to each 8,000 



5,000 
22,000 
23.000 
26.001) 
44,000 



News- lahabit- 
papers. ants. 

Belgium 275. 1 to each 15.000 

Holland 225, 1 to each 16,000 

Paissia 200, 1 to each 330,000 

Spain 200, 1 to each 75.000 

Norway & Sweden 150, 1 to each 36,000 

Denmark 100, 1 to each 20.000 

Turkey 100, 1 to each 300,000 



NATIONAL AND CENTENNIAL. 

United States Government. 

Presidevt, U. S. Grant, Illinois; Acting Vice-President, T. W. Ferr_v, Michigan ; 
Secretary of State, Hamilton Fis'i, N. Y. ; Secretary of Treamry, B. H. Bristow, 
Ky. ; Secretary of War, Judge Taft, Ohio; Secretary of Navy, G. W. Robeson, 
N. J. ; Secretary of Interior, B. Ch,",ndler, Mich.; Pof^tinader-General, Marshall 
Jewell, Conn.; Attorney-General, Edw. Plerrepont, N. Y.; Chief-J(istice,M. li. 
Waite, Ohio; General, W. T. Sherman, St. Louis, Mo.; Lieut-General, P. H. 
Sheridan, Chicago, 111. ; Admiral,'Ds.y\(\'D. Porter, Washington; Vice- Admiral^ 
8. Vj. Kowan, Washington. 



410 Methodism and American Centennial. 



United States Centexnial Commission. 
President, Hon. Joseph E. Hawley; Vice-Pref;idents, Alfred T. Goshorn, Orestes 
Cleveland, William M. Bj-rd, John D. Creig-h, David Atwood, Thoin.is H. Caldwell ; 
Director General, Alfred T. Goshorn ; Secretary, John L. Campbell ; Coun-^elor and 
SoliciL(yi\ John L. Shoemaker. 

CENIENNIAL BOAKD OF FINAN^CE. 

President, John Welsh, Phila. ; Vice-PreHdentx, William Sellers, Phib.. one 
vacancy; Directois, John Welsh. William Sellers, Samuel M. Felton, .Joseph Pat- 
terson, Daniel M. Fox, Fairman Rog-ers, John Wanamaker, John P. WethereL Edwin 
H. Filler, Thomas Cochran, Clement M. Biddle, N. Parker Shortrldge, James M. 
liobb, Edward T. St. ele, Phila. ; Charles W. Cooper, Allentown ; Robert M. Patton, 
Alabama; Bonjainin F. ^Ulen, Iowa; John Cummins, Mass.; A. S. Hewitt, N. J.; 
John Gorman, Ehode Island ; John L. Barbour, Virginia. Secretary and Treasurer, 
Frederick Fraley. Philadelphia. 

Nations at the United States Centennial. 

An official invitation having been extended by the President of the United States 
to foreign governments to co-operate in the exhibition, the following nations have 
accepted: Argentine Confederation. Belgium, Bolivia, Brazil, Chili, China, Denmark, 
Ecuador, Egj'pt, France and Algeria, Germany, Great Britain with Australia and 
Canada, Guatemala and Salvador, Hawaii, Hayti, Honduras, Ital\-, Jai)an, Liberia, 
Mexico, Netherlands, Nicaragua, Norway, Austria. Hungary, Orange Free State 
Persia, Peru, Portugal, Russia, Siam, Spain, Sweden, Tunis, Turkey, U. S. of Colum- 
bia, Venezuela. Total, 3S. 

The names and size of buildings are as follows: — 

iufec-t. in feet. 

Main building ... . 1,ST6 464 21.47 

Art Gallery S65 210 1.5 

Machinery building 1,402 S JO 14. 

Total space covered by biuldings and grounds, 234 acres. There are other buildings 
erected by foreign nations. Total space devoted to the E.\.hibition is 450 acres. 



Lenutli Widtb 



Agricultural building 
Horticultural buiWg 



S20 



125 
193 



Centennial Calendar, ISTC. 
Reception of articles begins .. Jan. 5. I Exhibition opens 



Reception of articles ^nds 
Unoccupied space forfeited . 



April 19. Exhibition closes 

April 2(5. I Goods to be removed by. 



May 10. 
Nov. 19. 
Dec. 31. 



Dutch 

King Philip's 

King AVilliam's 

Queen Anne's 

King George's 

French and Indian . . . 
American Revolution. 

Indian 

Barbary 

Tecumseh 

War of 

Algerine Pirates 

First Seminole 

Second Seminole 

Black Hawk 

Mexican 

SoiUheru Rebellion.. . 



Ameuican Wars. 

Between N'atio'.is. 

Dutch and Indians 

English and Indians 

English and Frencli 

English and French 

French and Englisli 

French and Indians 

En.uland and America 

United States and Indians 

United States and Barbary . . . 

United States and Indians 

United States and Great Brilain 
United States and Algiers.. .. 

United Stales and Indians 

United States and Indians 

Uiuled States and Indians 

United States and Indians 

Southern Rebellion 



Began. 


Lasted. 


1673 


6 months. 


1675 


1 year. 


\m 


8 years. 


1702 


11 years. 


1746 


4 vt-ais. 


1753 


7 years. 


1775 


S years. 


1790 


5 years. 


l-^03 


2 veiirs. 


1S11 


1 year. 


1S12 


8 "years. 


1815 


2 iuonths. 


lbl7 


1 year. 


1S85 


7 years. 


1S32 


S months. 


1S46 


2 years. 


1S61 


4 "years. 



Appetidix. 



411 



Battles of the Revolution. 



Lexington (first skirmish). April 19, 1775 

Ticonderoga. May 10, 1775 

Bunker Hill June 17, 1775 

Montreal (Ethan Allen ta'n) Sept. 25, 1775 
St. Johns besieged and cap- Nov. 3, 1 775 

tured Dec. 9, 1775 

Great Bridge, Va Dec. 31, 1775 

Quebec(Montg()mervkird) Feb. 27, 1776 

Moore's Creek Bridge Mar. 17, 1776 

Boston (British fled) June 2S, 1776 

Ft, Sullivan. Charlestowii. Aug. 27, 1776 

Long L'lland Sept. 16. 1776 

Harlem Plains Oct. 2S, 1776 

White Plains Nov. 16, 1776 

Fort Washington Dec. 27, 1776 

Trenton Jan. 3, 1777 

Princeton July T, 1777 

Hubbardton Aug. 16, 1777 

Bennington Sept. 11, 1777 

Brandvwine Sept. 19, 1777 

First battle of Saratoga. . . Sept. 20, 1777 

Paoli Oct. 4, 1777 

Germantown 

Forts Clinton and Mont- Oct. 6, 1777 

gomery taken Oct. 7,1777 

Second battle of Saratoga. Oct. 13, 1777 
Surrender of Burgoyne . .. Oct. 22. 1777 

Fort Mercer Oct. 22.1777 

Fort Mifflin Nov. —,1777 



Monmouth 

Wvoming 

Quaker Hill, R.I 

Savannah 

Kettle Creek, Ga 

Brier ( 'reek 

Stony Ferry 

Stony Point 

Paulus' Hook 

Chemung (Indians) 

Savannah 

Chailestown surrendered 
to the British 

Springfield 

Rocky Mount. . . 

Hanging Rock 

Sanders' Creek, Camden.. 

King's Mountain 

Fish Dam Ford, Br'd River 

Blackstocks 

Cowpcns 

Guiboro 

Hookirk's Hill 

Nuiety-Six (liesieged) 

Augusta (besieged) 

Jamestown 

Eutaw Springs 

Yorktown (1 ornwallis sur- 
rendered 



June 28. 1778 
July 4. 177S 
Aug. 29, 1778 
Dec. 29, 1778 
Feb. 14, 1779 
Mar. 3, 1779 
June 20. 177'.) 
July 16, 1779 
Au2. 13, 177'.i 
Aug. 29. 1779 
Aug. 9, 1779 

May 12, 178i) 
Jnne 20, 178 » 
July 30, 178i> 
Aug. 6, 17>0 
Aug. IG, 1780 
Oct. 7, 17S0 
Nov. IS, 17S0 
Nov. 20, 1780 
Jan. 17, 17sl 
Mar. 15, 1781 
April 25. 1781 
May. June, "81 
May.Junr.'Sl 
July 9, 1781 
Sept. 7, 17S1 

Oct. 19, 1781 



Whole number of British troops, 134,000 | British allies, Indians and Hessians. 

Whole number American troops: Con- 
tinentals 230,000 



Militia 50,000 

American allies, the French. 



1776 
1876 



Area and Population 

Artiv in sq. miles. Populaliun. Year. 

800,000 3.017.678 
1,984,467 38,115,641 



Territory. . 
Present. 



Ave.i in sq. milea. Pupiilation. 

1,619,417 457,970 



3,603,884 



Increase . . . 1,184,467 35.097,963 
State population to square mile.. . 19.21 | Territorial population to sq. mil 



38,575,01] 
0.27 



Grand total population to square mile, 10.70. 
Population in 1860, 1870. 



Aggregate. 
Aggregate. 



1S70 88.573.611 
1860 31,443,321 



Increase in ten years 7,130,290 

White 1870 33,604.617 



White 

Increa-se in ten years 

Colored 1870 

Colored 18:i0 

Increase in ten years 

Chinese 1870 

Chinese l>0i) 



1S60 26.922,537 



6.682.080 

4,880,009 
4.447. S30 

432.179 

63.2.-)4 
34,930 



Increase in ten vears. 



Indian 1870 

Indian 1860 

Decrease in ten 5'ears 

Territories 1870 

Territories 1860 



25.731 
44 021 

18,290 

442.730 
259..'j77 



Incrca.se in ten years. ...... 183.1,"3 

Drduct Indian (U'crease 18,291) 

Actual increase in ten }ears. . 16-1,863 

Increase in Dist. of Columbia. 56,020 

Whole Ter. increase in ten years. 221,48:3 

State increase in ten yeai-a 6,931,897 

Percent, of increase 22.22 



1776 N uiiiher of States. 
1376 Number of Stiites. 



1776 Territories undefined 

1876 Number of Territories 12 



412 Methodism and American Centennial. 



Total Population, White and Colored, of the United States, with the per- 
centage OF Decimal Increase, from the Census Reports of 1T90 to 1870. 

White. Pei-C. Co'. .red. Perct. White. Per ct. Colored. 

1790.. 3,172,006 757.863 1^40. .14,105.805 34.62 2.S73.75S 

ISOO.. 4,306,446 85.76 1,001,437 32.23 1850. . 19,553.068 37.74 3,638.762 

181(».. 5,862,073 36.10 1,377.810 37.58 1860. .26.922.537 37.68 4,435.709 

1820.. 7,86-M66 34.12 1,771,562 28.58 1 870 .. 33,586,989 24.75 4,880,009 

1830.. 10.587,348 34.03 2,328,642 31.44 

We count Alaska in the above Territories at a jjopulation of 15,240. 
70,461. 



Perct. 
23.41 
26.62 
21.90 
10.02 



It is now 



Area. 

Tlie Thirteen Colonies 

Territory ceded 

Louisiana purchase 

Florida purchase 

Texas admitted 

California and Nevada. 
Alaska 



National Statistics. 



Year. 

1776 
1783 
1808 
1819 
1845 
1848 
186T 



Sq. Miles. 
800,000 

1,000,666 

60,000 
240.000 



517,390 



Appendix. 



413 



ACKNOWLEDGMENT. 

In compiling the foregoing statistics it has been found 
impossible to give at each place the authority upon 
which we have relied. Indeed, we have found it im- 
possible to do so even here. Without naming all, we 
may mention the Reports of the United States Census, 
the Reports of the Bureau of Education, Rowell's 
American Newspaper Directory, and the Methodist 
Almanac. If there shall be found any material dis- 
crepancy between the statistics in these tables and 
those found in the body of the work, the explanation is 
that these tables are the very latest official reports at 
hand. And in conclusion we may say that we trust 
that this book and these tables may be found of great 
use to many in the years to come. That this work will 
be maintained in existence even as a relic at the next 
national centennial we can hardly believe; but the facts 
here embodied may be transferred from one to another 
along the coming years. And while some one will 
doubtless at the next centennial undertake to write up 
the denominational facts and general statistics of the na- 
tion during its then past century, we well know that this 
hand will have long since been motionless in death. 
Hence we lay aside our pen with a feeling of sadness 
that such a work of pleasure as it has been to us can 
never be performed by us again. May it then be much 
better done by another. We close with the hearty adop- 
tion of Whittier's 

Ckntexnial Hymn. 

Our fiithers"' God ! from out whoso liand 
The centuries fall like grains of sand, 
We meet to-day, united, free, 
And loyal to our land and thee, 
To thank thee for the era done. 
And trust thee for the opouing one. 



414 Methodism and American Centennial. 



Here, where of old by Thy design 
The fathers spake that word of thine 
Whose echo is the glad refrain 
Of rended bolt and falling chain, 
To grace our festal time, from all 
The zones of earth our guests we call. 

Be with us while the New "World greets 
The Old World, thronging all its streets, 
Unvailing all the triumphs won 
By art or toil beneath the sun ; 
And unto common good ordain 
The rivalship of hand and bram. 

Thou who hast here in concord furled 
The war flags of a gathered world, 
Beneath our western skies fulfill 
The Orient's mission of good will, 
And, freighted with Love's golden fleece, 
Send back the Argonauts of peace. 

For art and labor met in truce, 
For beauty made the bride of use, 
We thank Thee, while withal we crave 
The austere virtues, strong to save — 
The honor, proof to place or gold, 
The manhood, never bought or sold ! 

O, make thou us, tlirough centuries long. 
In peace secure, in justice strong ! 
Around our gift of freedom draw 
The safeguards of thy righteous law, 
And, cast in some diviner mold. 
Let the new cycle shame the old. 



THE END. 



^PUBLISHED BY NELSON & PHILLIPsT^ 



The Poet Preacher: 

A Brief Memorial of Charles Wesley, the Eminent 
Preacher and Poet. By Charles Adams. IUus- 
tnited $1 00 

The Stony Road. 

A Scottish Story from Real Life. Large 16mo. . 0 85 

Story of a Pocket Bible. 

A Book for all Classes of Readers. Illustrated. 1 25 

The Chart of Life: 

Tndicatino; tlieDauf^ers and Securities connected 
with the Voyage to Immortality. By Rev, 
James Pouter, A.M., Author of "The True 
Evangelist," "Operative's Friend," "Revivals 
of Religion," etc. With an Introduction by 



Rev. Edward Otheman, A.M 1 00 

The Christian Statesman. 

A Portraiture of Sir Thomas Fowell Buxton. By 

Z. A. MuDGE 1 25 

The Forest Boy. 

A Sketch of the Life of Abraham Lincoln. By 

Z. A. MuDGE. Larg-e lOnio 1 25 

The Mother's Mission. 

Sketches from Real Life. By the Author of " The 
Object of Life." lllu.<trated 125 

The Object of Life: 

A Narrative illusti'al ing the Insufficiency of the 
AVorkl, and tlie Sufficiency of Chrif-t. With Four 
Illustrations 1 25 

Witch Hill: 

A History of Salem Witchcraft, incltuling Illus- 
trative Sketches of Per>()ns and Phices. By Rev. 
Z. A. Ml'DGE. Large 16nio 1 25 



PUBLISHED BY NELSON & PHILLIPS. 



Lindsay Lee and his Friends. 

A Story for the Time. Lar^e 16nio $0 75 

Lives made Sublime by Faith and Works. 

Laige 16mo. Illustrated 1 50 

LLoiisehold Stories. 

From the Germim of Madame Ottillie Wilde- 
MUTH. B}' Eleanok Kinmont. Series 1. Illus- 
trated. Liirge 16mo ' 150 

My Sister Margaret. 

A Temperance Stor}-. Four Illustrations. B}' 
Mrs. C. M. Edwards 1 25 

Out iti the World ; 

. Or, A Selfish Life. By Helen J. Wolfe. Larg'e 
16mo 1 25 

Palissy the Potter; 

Or, the Huguenot, Artist, and Martyr. A True 
Narriitive. By C. L. Bkightwell. Illustrated. 1 25 

Path of Life. 

By D. Wise, D.D. Large 16mo 1 00 

Gilt Edge ^ .. 1 30 

Pillars of Truth. 

A Series of Sermons on the Decalogue. By E. 

O. Haven, D.D..... 1 25 

Pleasaftt Pathways; 

Or, Persuasives to Early Piety. By Daniel 
Wise, D.D. Steel Engravings 1 25 

Footprints of Roger Williams. 

By Rev. Z. A. Mudge. Large 16rao 1 25 | 

Six Years in Lndia. 

By Mr. Humphreys 1 25 

k — ~A 

vt 151 82 



